Adult

Leviticus and Life

January, February,March 1989

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The following is the theme song for "Harvest 90." Elder

Charles Brooks of the General Conference Department of

Church Ministries writes that our people "are encouraged to sing

it over and over until it becomes a part of the evangelistic thrust

of the Sabbath School and Church."

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Joyfully

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HARVEST '90

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ALLEN W. FOSTER

`laborers

01986 by General Conference of S.D.A.

Contents

Sanctuaries of Salvation



6. The Final Judgment

Cleansing From the



7. Calendar of Redemption

Leprosy of Sin

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8. Holiness and the Dark Powers

Why Sacrifices and

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9. Holiness and Health

Offerings?

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10. Holiness and the Home

Sacrifice for Sin

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11. Holiness and Commitment

A Friend in Court

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12. Reverence for

God

The Adult Sabbath School Lessons are prepared by the Department of Church Ministries

of the General Conference of Seventh-day Adventists. The preparation of the lessons is under

the general direction of a worldwide Sabbath School Lesson Committee, the members of which

serve as consulting editors. The published lesson quarterly reflects the input of the committee

and thus does not solely or necessarily represent the intent of the authors.

Editorial Office: 6840 Eastern Avenue, N.W.

Washington, D.C. 20012

Lesson Authors: Leslie Hardinge

Frank Holbrook

Editors: Erwin R. Gane

Leo R. Van Dolson

Assistant Editor: Charlotte Ishkanian

Pacific Press Editor: Lincoln E. Steed

Marketing: Bob Gorton

Sales Office: Shirley Sayers

Cover Art: Harry Anderson

Scripture references other than from the King James Version quoted by permission in this quarterly are

as follows:

RSV. From the

Revised Standard Version

Christian Education of the National Council of the Churches of Christ in the USA, and are used by permis-

sion.

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Adult Sabbath School Lessons (USPS 702-480)/No. 375 / January-March 1989

Meet the Authors of This

Quarter's Lessons

Dr. Leslie Hardinge was born in Calcutta,

India, and studied at Newbold College and La

Sierra College. He received his Ph.D. degree

from London University. Besides pastoral work,

he taught at Union, Washington Missionary,

Newbold, and Pacific Union Colleges. In 1978

the Hardinges accepted a five-year term as

president and dean of the SDA Theological

Seminary in the Philippines.

Dr. Hardinge has published eight books, in-

cluding

These Watched Him Die

and

The Con-

querors.

Since his retirement he has worked

part time as Spirit of Prophecy coordinator for

the Southern California Conference. He also en-

joys making furniture.

The Hardinges have one daughter.

Elder Frank Holbrook is an associate director

of the Biblical Research Institute at the General

Conference. He received his B.D. and M.Th.

degrees from Andrews University. He served as

a pastor/evangelist, an academy Bible teacher,

and a professor of religion at Southern College

before joining the Biblical Research Institute in

1981.

Elder Holbrook wrote the column called

"Frank Answers" for

These Times

for many

years as well as numerous articles for

Ministry

and the

Adventist Review.

He has authored

several booklets and one academy textbook. He

is the editor of the proposed eleventh volume of

the

SDA Bible Commentary.

The Holbrooks have three adult children.

The Blessing of Daily Study

"Every day some portion of time should be appropriated to the study

of the lessons, not merely to mechanically repeat the words, while the

mind does not comprehend the meaning; but to go to the very founda-

tion, and become familiar with what is brought out in the lesson."—

Counsels on Sabbath School Work,

p. 53.

Daily Lesson Study Pledge

❑

As one greatly desirous of improving my knowledge of the Scriptures

and of the Lord to whom they point, I pledge to carefully and prayerfully

study some portion of the Sabbath School lesson each day of the week.

How To Study These Lessons

You need the teaching ministry of the Holy Spirit.

Jesus

promised that the Holy Spirit would be given to those who ask Him

(Luke 11:13). Without the Spirit's special enlightenment there can be no

genuine understanding of the spiritual message of the Bible. Before

beginning your study each day pray that the Holy Spirit will instruct

your mind. Not only does He make difficult things plain, but also He

brings Christ to your heart as your indwelling righteousness (Rom. 8:9,

10).

Read through the entire lesson

in the quarterly at the beginning

of the week. Whole learning is more effective than part learning. When

you see the whole picture first it is then much easier to put in the

details. The parts of the whole can be remembered better when you un-

derstand the overall message.

Study one section of the lesson each day.

It is not always neces-

sary to look up every verse to find the answer to the question. Some-

times we incorporate additional verses for those who are anxious to

have more Bible evidence. It is important for you to read enough of the

Bible passages so that you can understand the message that is being

taught. If you discover problem words, phrases, or ideas, go to a good

Bible commentary or dictionary for clarification. The aim of your study

is always to gain a closer walk with God. Factual information is helpful,

but spiritual insight is essential. Do not worry if you do not understand

everything in the book, chapter, or verse being discussed. No one under-

stands everything. God's Word is a mine of truth that always contains

much more than our finite human capacity is capable of grasping. Even

so, we are blessed when we make the effort to receive the blessing the

Lord has for us.

Use the writings of Ellen G. White as a commentary on the

Bible text.

Her interpretations of Scripture were given by the Lord to

lead us to a better understanding of His Word. First seek to determine

the meaning of a Bible passage by comparing Scripture with Scripture.

Then see what Ellen White has to say on the passage. The

Index to the

Writings of E. G. White

will be invaluable to you in this study.

Allow the Bible to speak to you personally.

Leviticus is not the

easiest book of the Bible to understand. But it has important spiritual

messages for each one of us. If we compare the book of Leviticus with its

New Testament parallels, it is possible to understand its great sig-

nificance for Christians. The Lord has spoken to His people in many dif-

ferent ways through the ages. The book of Leviticus reveals how He ap-

proached the children of Israel shortly after their escape from Egypt. It

enabled the Israelites to understand something of the Messiah's work in

the future. And it enables us to grasp more fully what Jesus has done

and is continuing to do for us.

Erwin R. Gane, Ph.D.

Editor

Introduction to the Book of

Leviticus and

Many translations of Scripture call Leviticus

Moses." Our English name comes from the Greek,

Levitical Book," although Levites are mentioned

25:32, 33). Its title is based on the fact that it

which the Levites carried out their ministrations.

The Levitical regulations codify and clarify

God's people worshipped Him from the beginning.

filled with symbols and types of salvation. The

ship reveal spiritual truth that God wished His

symbols point prophetically to Christ's atoning

Can the book of Leviticus speak to people today,

deleted from our Bibles as a worn-out "manual

relic from a long-forgotten age when men offered

and burned incense?

The book of Leviticus does contain a message

modem people remain carnal, the everlasting

God's saving grace to sinners in antiquity still is

The book of Leviticus, along with portions

bers, provides written guidelines for the services

sanctuary. It also provides a code for practical,

committed, covenant people who desire to mirror

God. The book of Leviticus furnishes God's

model for understanding the plan of salvation.

A study of the literary structure of the book

that the first half (chapters 1-15) dwells on the

"justification" ("the priest shall make an atonement

5:10). The second half (chapters 17-28) focuses

"sanctification" ("Ye shall be holy: for I the

holy," Lev. 19:2). At the center is the theological

two parts, the Day of Atonement.

the

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OVERVIEW—Leviticus

Lev. 1-15

Lev. 16

Lev. 17-28

"Justification"

in Christ

Day of

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"Sanctification"

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Adult

Lesson

Sanctuaries o Salivation

THIS WEEK'S STUDY: Insights on Leviticus from the New Testa-

ment. Hebrews 11:4, 7; 10:1-4; Acts 13:32, 33, 38, 39.

MEMORY TEXT: "For the law having a shadow of good

things to come, and not the very image of the things, can never

with those sacrifices which they offered year by year continual-

ly make the comers thereunto perfect" (Hebrew 10:1).

7A73

YOUR SALVATION COMES THROUGH FAITH.

God's method of

saving sinners is the same in all ages. Salvation comes through faith in the

Saviour whom God provided to pay the penalty for our sins.

OVERVIEW: Sanctuaries of Salvation

Heb. 11:4, 7

Heb. 10:1-4

Acts 13:32, 33, 38, 39

Patriarchs

Israel

Christians

KNOWING GOD'S WILL.

How did people living before the time of

Jesus Christ know the will of God for their lives? How did God make them

aware that the societies in which they were living were vastly inferior to

the divine ideal? How did God convince them that they were sinners in

need of a Saviour? What means did He use to help them understand the

work the Saviour would do for them? The answers to these questions are

found in the book of Leviticus.

To many modern Christians the book of Leviticus appears to be a

musty relic from the ancient past.

Such is not the case. Certainly Leviti-

cus is an old book. But things that are old are not always musty relics. A

study of Leviticus can give us a new understanding of the Christian gospel.

It can reinforce the New Testament message that there is forgiveness and

salvation in Jesus Christ, and it can awaken us to God's will regarding

many aspects of human behavior and relationships.

The book of Leviticus is also of central importance to us

as it is

studied in relation to the New Testament. Jesus and New Testament writ-

ers acknowledged Moses as the inspired author of Leviticus. (See Matt.

8:1-4; compare Lev. 14; Heb. 7:14.) New Testament writers often referred

to the Levitical services and laws as meaningful illustrations of Christ's

work for us.

From the book of Leviticus the Master drew the "second" command-

ment when He summarized the Decalogue: "Thou shalt love thy neigh-

hour as thyself" (Matt. 22:39; compare Lev. 19:18). James characterized

the same immortal statement as "the royal law according to the scripture"

(James 2:8).

Religious faith is the same in Old and New Testaments.

When we,

who are removed more than three thousand years from the writing of

Leviticus, turn to the New Testament—especially to the book of

Hebrews—we gain fascinating insights into the broad meaning of the

Levitical sanctuary-centered rites. In doing so, we observe that the

religious faith taught in the Scriptures is essentially the same throughout

both testaments. In addition we catch a fresh vision of the Saviour "who

his own self bare our sins in his own body on the tree" (1 Peter 2:24).

I. THE FAITH OF THE PATRIARCHS (Heb. 11:4, 7; Gal. 3:8; John

8:56).

The lives of the patriarchs from Adam to Moses are sketched briefly in

the book of Genesis. Some we know only by name. Three are mentioned

whose experiences provide insights into their faith and that of other loyal

patriarchs who lived prior to the Mosaic era.

Through what means did Abel express his faith in God? Heb. 11:4.

"Abel grasped the great principles of redemption.

He saw himself a

sinner, and he saw sin and its penalty, death, standing between his soul and

communion with God. He brought the slain victim, the sacrificed life, thus

acknowledging the claims of the law that had been transgressed. Through

the shed blood he looked to the future sacrifice, Christ dying on the cross

of Calvary; and trusting in the atonement that was there to be made, he had

the witness that he was righteous, and his offering accepted."—Patriarchs

and Prophets,

p. 72.

In addition to the coming Flood, what truth did Noah proclaim to

his contemporaries and preserve to pass on to post-Flood genera-

tions? 2 Peter 2:5; Heb. 11:7.

How did God announce to Abraham the gospel or plan of salvation?

What did the promise mean? Gal. 3:8; compare Gen. 12:3.

What experience imprinted on Abraham's mind the substitutionary

nature of the coming Saviour's sacrifice? John 8:56; compare Gen.

22:8, 13.

Abraham learned the meaning of the gospel.

"Through type and

promise God 'preached before the gospel unto Abraham.' Galatians 3:8.

And the patriarch's faith was fixed upon the Redeemer to come. . . . The

ram offered in the place of Isaac represented the Son of God, who was to

be sacrificed in our stead. When man was doomed to death by transgres-

sion of the law of God, the Father, looking upon His Son, said to the sin-

ner, 'Live: I have found a ransom.'

"It was to impress Abraham's mind with the reality of the gospel, as

well as to test his faith, that God commanded him to slay his son. The

agony which he endured during the dark days of that fearful trial was per-

mitted that he might understand from his own experience something of the

greatness of the sacrifice made by the infinite God for man's redemp-

tion."—Patriarchs

and Prophets,

p. 154.

Ask yourself:

What can the experiences of Abel, Noah, and Abraham

add to my understanding of the love and sacrifice of God through Jesus

Christ?

II. THE FAITH OF ISRAEL (Heb. 10:1-4).

God unfolded His plan.

The Israelites were organized as a nation

under God at Sinai. But their religion should not be regarded as new and

different from that of the patriarchs. It was a flowering, a natural expan-

sion, of the ancient patriarchal faith expressed in the sacrificial system.

Two observations confirm this view:

At Sinai Israel entered into covenant relationship

with the same

God who had covenanted with their immediate forebears--Abraham, Isaac,

and Jacob. (See Gen. 17:7, 8; Ex. 6:2-8; 19:3-6.) Israel worshiped the

same God who had been worshiped by their distant ancestors. Israel's

spiritual heritage could be traced back through Noah and Seth to Adam.

The burnt offering, the basic sacrifice of patriarchal worship,

was continued

in the Israelite sanctuary. (See Gen. 8:20; Job 1:5; 42:8.)

The patriarchal burnt offering was retained as the central, morning-evening

sacrifice, offered by the priests for all Israel. (See Ex. 29:38-42.) Ap-

parently the altar in the court derived its name from this fact. It was called

"the altar of burnt offering" (Ex. 30:28).

Tabernacle worship disclosed God's purposes.

The fact that Israel's

tabernacle/Temple sanctuary worship was locked into the earlier patriar-

chal worship is an example of unfolding revelation. There may be seen in

Israel's sanctuary new worship

forms

that disclosed more fully the pur-

poses of God.

In the divine planning it was time for God's people to be given new and

deeper concepts of the Deity, the sin problem, and the means by which

God would effect man's reconciliation with Himself.

5. What function did the ceremonial law

(as

found in Leviticus) have

for the Israelites? What were its limitations? Heb. 10:1-4.

This statement by the apostle provides the key to open the book of

Leviticus and to inform us of its general subject matter. Note the following

points:

•

The "law" in this passage refers to the Mosaic instruction

relating

to the sacrifices, festivals, and related elements of the ritual system. This

legislation is found briefly in the book of Leviticus.

•

The Levitical laws were intended to foreshadow

or prefigure the

"good things to come."

•

God never intended the Levitical rituals to have (in themselves)

any saving value.

They were simply to function as shadow-types—as

pointers—to focus the attention of the people on the coming Messiah and

to fix their faith on Him as their true Saviour from sin.

•

The "good things to come" refer to the all-sufficient sacrifice of

the coming Redeemer

to purify penitent sinners. They also refer to His

priestly ministry in their behalf before God.

God's tabernacle through time.

The first step God took in expanding

the religious worship of Israel was to call for the erection of the tabernacle.

In the reign of Solomon, almost 500 years later, this "temporary" tent was

replaced by a permanent Temple in Jerusalem. That magnificent structure,

the glory of the nation, was destroyed in 586 B.C. by Nebuchadnezzar.

Eventually the exiles who returned from Babylon built a second Temple.

Herod the Great began to reconstruct and embellish this Temple in 20 B.C.

The building process was still in progress during the days of Jesus. It was

completed only a short time before its total destruction by the Romans in

A.D. 70.

Although the various structures of the Israelite sanctuary varied some-

what, there appears to have been no significant change in the rituals as set

out by Moses in the book of Leviticus.

6. What relationship do you find between the earthly and the

heavenly sanctuaries? Ex. 25:8, 9, 40; Heb. 8:5; 9:24.

The Hebrew word translated "pattern" can signify a three-dimensional

model, or a set of architectural plans, or both. Does this term point to and

reflect a higher reality—namely, a heavenly sanctuary, the heavenly dwell-

ing place of God? The apostle in the book of Hebrews confirms that it

does. Citing Exodus 25:40 as proof, he affirms that the earthly sanctuary

was an "example" (copy) and "figure" of the "true" sanctuary in

heaven. (See Heb. 8:1, 2.)

God the Architect.

"God Himself gave to Moses the plan of that struc-

ture, with particular directions as to its size and form, the materials to be

employed, and every article of furniture which it was to contain. The holy

places made with hands were to be 'figures of the true,' patterns of things

in the heavens' (Hebrews 9:24, 23)—a miniature representation of the

heavenly Temple where Christ, our great High Priest, after offering His

life as a sacrifice, was to minister in the sinner's behalf. God presented

before Moses in the mount a view of the heavenly sanctuary, and com-

manded him to make all things according to the pattern shown him."—

Patriarchs and Prophets,

p. 343.

What did God intend to teach Israel by the services of the priests in

the various Levitical rituals? Heb. 4:1, 2.

In this passage "us" refers to Christians; "them" refers to the Israelites

in the Exodus (discussed in Hebrews 3:7-19). The point is being made that

both Christians and Jews have received the same gospel—the same invita-

tion to salvation from sin by faith in God and His saving provisions.

"The statement may be rendered, 'we have been gospelized, just as

they also.' In OT times the gospel was 'preached' through type and

ceremony, in sacrifice and ritual, but it was the same gospel as that more

recently proclaimed by Christ."—SDA

Bible Commentary, vol.

7, p. 418.

What was God's ultimate design for Israel's Temple-sanctuary and

the Levitical rituals that portrayed His saving gospel in symbol and

rite? Isa. 56:6, 7.

The heart of our heavenly Father embraces the entire human fami-

ly.

His was a glorious ideal for Israel, whom He had chosen as His agents

in a grand strategy to extend grace to all races. His Temple was to provide

"an house of prayer for all people" (Isa. 56:7). Through Levitical rite and

symbol He desired to teach them His plan of salvation and lead them to

personal redemption.

WED

DI. THE FAITH OF CHRISTIANS (Acts 13:32, 33, 38, 39).

At what crucial point did the Levitical sacrificial system reach its

fulfillment? How did this fact underscore the "glad tidings" of

apostolic preaching about Jesus? Acts 13:32, 33, 38, 39; compare

Heb. 10:4.

God's method of saving sinners is the same in all ages.

Through the

sacrificial rites (simple forms in pre-Mosaic ages; greatly expanded in the

Mosaic era) both patriarch and Israelite were taught the gospel—salvation

through faith in God's promised Saviour. From New Testament times on-

ward, Christians could rejoice in the actual fact of Christ's appearance. The

plan of salvation was long foreshadowed in rite and symbol as recorded in

Leviticus. The same plan became a confirmed reality in the spotless life,

atoning death, and priestly ministry of Jesus Christ.

10.

Where should Christian faith focus today? What are needy sin-

ners invited to do? Heb. 8:1, 2; 4:14-16.

Patriarchs and Israelites looked forward to the first advent of the Mess-

iah. Christians look back to Calvary

and

forward to Christ's second ad-

vent. But the New Testament also has a vertical focus. It focuses on the

living

Christ, our high priest today in the heavenly sanctuary.

11.

How does the book of Revelation portray the reality of the

heavenly sanctuary where Jesus ministers?

•

Rev. 4:1, 5



•

Rev. 7:15



•

Rev. 8:3

•

Rev. 11:19

•

Rev 15:5, 8



Christ's sanctuary ministry essential.

"The sanctuary in heaven is the

very center of Christ's work in behalf of men. It concerns every soul living

upon the earth. It opens to view the plan of redemption, bringing us down

to the very close of time and revealing the triumphant issue of the contest

between righteousness and sin. . . .

"The intercession of Christ in man's behalf in the sanctuary above is as

essential to the plan of salvation as was His death upon the cross. By His

death He began that work which after His resurrection He ascended to

complete in heaven. We must by faith enter within the veil, 'whither the

forerunner is for us entered.' Hebrews 6:20. There the light from the cross

of Calvary is reflected. There we may gain a clearer insight into the mys-

teries of redemption."—The

Great Controversy,

pp. 488, 489.

12.

How can my study of the sanctuary rites and priestly ministries

enrich my understanding of Christ's death followed by His

priestly ministry in the heavenly sanctuary? Heb. 8:1-5.

13.

By what principles shall we interpret the sanctuary symbolism

and types as given to us in the book of Leviticus? Heb. 9:9; 8:4,

5; 10:1.

The sanctuary a parable and a shadow:

•

As a teaching device the Levitical sanctuary is defined as a

"parable." After describing its two apartments and services in general

terms, the apostle describes the sanctuary as "a figure [Greek,

parabole =

`parable] for the time then present" (Heb. 9:9; compare verses 1-8). A

parable ordinarily is a short story designed to illustrate and drive home a

single truth. Only those details are significant that serve to clarify the point

under consideration. The sanctuary is a complex parable designed to il-

lustrate several interrelated truths. But we should look for the major em-

phases. Some of the details are part of the ritual parable and have no

spiritual significance.

The Levitical sanctuary, its priesthood and ritual, is defined also as a

shadow

or type of the heavenly sanctuary and its ministration. (See Heb.

8:4, 5; 10:1.) As a type, the sanctuary functions like a prophecy to

prefigure in broad outlines the atoning death of Jesus and the two phases of

His priestly ministry.

The gospel, or plan of salvation, is illustrated and prefigured by the

types in Leviticus. (See Heb. 4:1, 2; 8:1-6.)

This means not only that the Levitical sanctuary as a parable and as a

shadow-type will illustrate and clarify the truth of the plan of salvation but

also that those portions of Scripture dealing with the plan may be used to

illuminate our understanding of the parable-type.

The gospel is the key.

"The significance of the Jewish economy is not

yet fully comprehended. Truths vast and profound are shadowed forth in

its rites and symbols. The gospel is the key that unlocks its mysteries."—

Christ's Object Lessons,

p. 133.

HOW DOES THIS APPLY TO ME?

Have I personally accepted the provisions of the "everlasting

gospel" still being offered?

How can my relationship to the

living

Christ as my High Priest before

the Father enable me to meet the daily challenges of life?

How can I use the sanctuary message to lead others to Christ?

FURTHER STUDY AND MEDITATION:

Read "What Is the

Sanctuary,"—The

Great Controversy,

pp. 409-422.

SUMMARY:

There is one God, one rebellion in the universe, and only

one plan of salvation for sinful human beings: faith in the Saviour whom

God has provided. Sacrificial types foreshadowed this truth to the peoples

who lived before Christ's first advent. Now we can look back upon the ac-

tual realities of the Saviour's incarnation, atoning death, resurrection, and

by faith observe His present priestly ministration in the heavenly

sanctuary.

Adult

Lesson

8-14

Cleansing From the

Leprosy of Sin

THIS WEEK'S STUDY: Leviticus chapters 13 and 14.

MEMORY TEXT: "But if we walk in the light, as he is in the

light, we have fellowship one with another, and the blood of

Jesus

Christ his Son cleanseth us from all sin" (1 John 1:7).

CHRIST HEALS AND CLEANSES. In

Scripture leprosy is used as a

symbol of sin. Pervasive and corrosive, its "issues" display the working

out of poisonous principles. The cleansing ceremony focused on Christ's

ministry of healing and resulted in the restoration of lepers to full fellow-

ship with God and man. Only the grace of Christ can cleanse us from the

inner contamination of sin.

OVERVIEW: Defilement and Cleansing, Lev. 13; 14

Defiled by Sin

The Defilement Cleansed

Contamination by

contact

Examples of lepers

Priestly duties in cleansing leprosy

Items required for the ritual

The rite of restoration

CHRIST MEETS HUMAN NEED. Modern

secular society dismisses sin

as an outdated notion, attributing the human predicament to other causes.

The Scriptures employ a variety of models to underscore the seriousness of

human sin and the helplessness of the sinner on his own to escape from its

grip.

The Bible perceives sin as a defilement or contamination, an in-

ward, penetrating stain and corruption. Salvation

comes through

cleansing. The evidence for the presence of this model in Leviticus is seen

in the fact that Moses uses the word for "unclean/defile"

(tame')

and its

related forms more than 140 times and its antonym "clean/pure"

(taher)

more than 70 times. Furthermore, the Levitical system proposes the

process by which the cleansing may take place and the defilement be

removed: through water and blood.

Like sin, leprosy works from within, silently, insidiously,

benumbing

the senses, invading the life forces, and eventually poisoning the body's

vital currents.

This week we will consider the defilement caused by leprosy, and

7703

analyze the story of four Biblical lepers. Then we will study the elements

required for the cleansing rite, and by the Spirit's aid, seek to read the mes-

sage they teach.

The focus of the ritual cleansing is Jesus.

He is the Sacrifice, the

Fount of Cleansing, and the intervening Priest, meeting the desperate needs

of human beings. Because He took our leprosy (sin) upon Him, He is able

to sympathize with the most degraded and to cleanse and restore them to

fellowship with His Father.

I. DEFILED BY SIN.

Because leprosy is typical of what humanity is by nature, the ritual

cleansing deals especially with what is in man, and not merely with what

he has done outwardly.

What brought hope to the person who was terrified that he might

have leprosy? Lev. 13:6, 23, 28, 34.

The purpose of the plan of salvation has always been first to contain,

and then to destroy sin.

"It is impossible for us, of ourselves, to escape from the pit of sin in

which we are sunken.

Our hearts are evil, and we cannot change them.

`Who can bring a clean thing out of an unclean? not one.' The carnal

mind is enmity against God: for it is not subject to the law of God, neither

indeed can be.' Job 14:4. Romans 8:7. Education, culture, the exercise of

the will, human effort, all have their proper sphere, but here they are

powerless. They may produce an outward correctness of behavior, but they

cannot change the heart; they cannot purify the springs of life. There must

be a power working from within, a new life from above, before men can be

changed from sin to holiness. That power is Christ. His grace alone can

quicken the lifeless faculties of the soul, and attract it to God, to holi-

ness."—Steps to Christ,

p. 18.

In the Levitical system it was important for the believing Israelite

to be cleansed from all defilement. How serious was the Lord about

this matter? Why? Lev. 15:31-35.

Purification from ritual uncleanness required the same offering as that

previously prescribed for sin. Sin offerings and burnt offerings were of-

fered for both sin and the more serious kinds of uncleanness. This suggests

that ritual defilements served to underscore the seriousness of moral sin

and the vileness resulting from sin's contamination.

Like the leper the sinner is diseased and doomed to a solitary death.

Leprosy for the ancient was somewhat like AIDS for the modern.

3. If a person was diagnosed as afflicted with leprosy, how was his

contagion prevented from spreading to other people? How did

Aaron in terror express his horror of this dread condition? Lev.

13:45, 46; Num. 12:9-12.

"Of all diseases known in the East the leprosy was most dreaded.

Its incurable and contagious character, and its horrible effect upon its vic-

tims, filled the bravest with fear. Among the Jews it was regarded as a

judgment on account of sin, and hence was called 'the stroke,' the finger

of God.' Deep-rooted, ineradicable, deadly, it was looked upon as a sym-

bol of sin. By the ritual law, the leper was pronounced unclean. Like one

already dead, he was shut out from the habitations of men. Whatever he

touched was unclean. The air was polluted by his breath. One who was

suspected of having the disease must present himself to the priests, who

were to examine and decide his case. If pronounced a leper, he was iso-

lated from his family, cut off from the congregation of Israel, and was

doomed to associate with those only who were similarly afflicted. The law

was inflexible in its requirement. Even kings and rulers were not exempt.

A monarch who was attacked by this terrible disease must yield up the

scepter, and flee from society.

"Away from his friends and his kindred, the leper must bear the curse

of his malady. He was obliged to publish his own calamity, to rend his gar-

ments, and sound the alarm, warning all to flee from his contaminating

presence. The cry, 'Unclean! unclean!' coming in mournful tones from the

lonely exile, was a signal heard with fear and abhorrence."—The

Desire of

Ages,

p. 262.

4. Review the context of each of the following stories, then describe

the "leprous" qualities of each person that led to his or her being

"stricken." What meanings do these experiences have for us

today?

•

Moses: Ex. 4:1-7

•

Miriam: Num. 12:1-6, 9, 10

•

Gehazi: 2 Kings 5:20-27



•

Uzziah: 2 Chron. 26:15-21

The Hebrews believed that leprosy was the result of a "stroke" from

heaven. (See Lev. 14:34, where God is spoken of as "putting" leprosy on

a house.) A leper was "smitten of God" (Isa. 53:4). Because of this pre-

diction by Isaiah the Jews believed that the Messiah was to be "the leper

of the house of Judah," who shared man's condition. The Messiah would

take on human corruption as the divine Substitute.

5. What meaning for us can you see in the Biblical description of the

leprous symptoms covering deeper corruption?

Lev. 13:21, 30



Num. 12:10, 11



Hosea 7:1, 2, 9-13



After Christ had cleansed the lepers, what did He order them to

do? Why? Luke 5:13, 14; 17:11-14; Matt. 8:4.

In His instructions the Saviour not only established that Moses wrote

the Levitical regulations but also showed His compliance with the legisla-

tion He had given to Israel almost fifteen centuries earlier. A further pur-

pose was His attempt to teach the priests that the Messiah had indeed

come.

My prayer: "Father

fill me with a sense of Thy perfection. Give me a

sense of how terrible sin is in Thy sight. Reveal to me Thy love and give

me Thy cleansing grace."

H. THE DEFILEMENT CLEANSED.

The

contamination was removed figuratively by three different agen-

cies: water, blood, or fire. All three pointed forward to the cleansing grace

of God provided in the Messiah to come.

What experience did Isaiah have in vision? What effect did it have

on him? What would reference to his lips imply? How was he

cleansed of his defilement? Isa. 6:1-7; compare Matt. 12:34.

Christ's unsurpassed perfection accents our sinful defilement.

"While he [Isaiah] listened to the song of the angels, . . . the glory, the in-

finite power and the unsurpassed majesty of the Lord passed before his vi-

sion, and was impressed upon his soul. In the light of this matchless radi-

ance that made manifest all he could bear in the revelation of the divine

character, his own inward defilement stood out before him with startling

clearness. His very words seemed vile to him. . . .

"As humanity, with its weakness and deformity, was brought out in

contrast with the perfection of divine holiness and light and glory, he felt

altogether inefficient and unworthy."—Ellen G. White Comments,

SDA

Bible Commentary,

vol. 4, p. 1140.

"So will it be with all who behold Christ.

The nearer we come to

Jesus, and the more clearly we discern the purity of His character, the more

a61

clearly shall we see the exceeding sinfulness of sin, and the less shall we

feel like exalting ourselves. There will be . . . a continual, earnest, heart-

breaking confession of sin and humbling of the heart before Him. At every

advance step in our Christian experience our repentance will deepen. We

shall know that our sufficiency is in Christ alone and shall make the apos-

tle's confession our own: 'I know that in me (that is, in my flesh) dwelleth

no good thing.' God forbid that I should glory, save in the cross of our

Lord Jesus Christ, by whom the world is crucified unto me, and I unto the

world.' Romans 7:18; Galatians

6:14."—The Acts of the Apostles,

p. 561.

What important truths are revealed by the priest's examination

of the suspected leper and his decision in the case? Scan

Leviticus chapters 13 and 14 for the answer. Then compare these

passages with John 5:22; 1 Peter 4:5.

No fewer than

36 times Moses mentioned that only the priest might

make the examination and pronounce the decision. Jesus is our Priest—the

only One to whom the Father has committed "all judgment" (John 5:22;

Acts 17:31). The Levitical rule foreshadowed our Lord's teaching, "Judge

not, that ye be not judged" (Matt. 7:1, 2). No one has been authorized to

judge those whose lives show symptoms of "leprosy."

Because cleansed lepers could not come to the sanctuary, what

did the law require the priest to do? Lev. 14:2, 3.

10.

How does the Levitical law illustrate the ministry of the Good

Shepherd? Luke 15:1-7; 19:10.

11.

What items did God require the leper to provide at the time he

requested restoration? What did these items typify? Lev. 14:4, 5,

10; compare Matt. 10:29-31; Psalm 51:7; John 1:29, 36.

12.

What did the priest's act in "going out of the camp" with the

leper teach us about our High Priest? Lev. 14:3; compare Lev.

16:27; Heb. 13:11, 12.

13.

What do you think is illustrated by the way in which the priest

killed the sparrow, and then squeezed its blood into the water?

Lev. 14:7.

Jesus was the victim. "The wonderful symbol of the living bird dipped

in the blood of the bird slain and then set free to its joyous life, is to us the

symbol of the atonement. There were death and life blended, presenting to

the searcher for the truth the hidden treasure, the union of the pardoning

blood with the resurrection and life of our Redeemer. The bird slain was

over living water, that flowing stream was a symbol of the ever flowing,

ever cleansing efficacy of the blood of Christ, the Lamb slain from the

foundation of the world, the fountain that was open for Judah and

Jerusalem, wherein they may wash and be clean from every stain of sin.

We are to have free access to the atoning blood of Christ. This we must

regard as the most precious privilege, the greatest blessing, ever granted to

sinful man. And how little is made of this great gift! How deep, how wide

and continuous is this stream! To every soul thirsting after holiness there is

repose, there is rest, there is the quickening influence of the Holy Spirit,

and then the holy, happy, peaceful walk and precious communion with

Christ. Then, oh, then, can we intelligently say with John, 'Behold the

Lamb of God, that taketh away the sin of the world' "—Ellen G. White

comments,

SDA Bible Commentary, vol. 1, p.

1111.

14. Ultimately, what alone can cleanse us sinners from the contamina-

tion of sin? In reaching out to accept Jesus Christ as our Saviour

and Lord we find a fundamental action taking place in our inner

selves. What is this? 2 Cor. 5:17.

Transformation requires re-creation. "To transform a lost sinner into

a 'new creature' requires the same creative energy that originally brought

forth life . . . . It is a supernatural operation, altogether foreign to normal

human experience.

"This new nature is not the product of moral virtue presumed by some

to be inherent in man, and requiring only growth and expression. There are

thousands of so-called moral men who make no profession of being Chris-

tians, and who are not 'new' creatures. The new nature is not merely the

product of a desire, or even of a resolution, to do right (Rom. 7:15-18), of

mental assent to certain doctrines, of an exchange of one set of opinions or

feelings for another, or even of sorrow from sin. It is the result of the

presence of a supernatural element introduced into a man, which results in

his dying to sin and being born again. Thus are we created anew in the

likeness of Christ, adopted as sons and daughters of God, and set on a new

path."—SDA

Bible Commentary,

vol. 6, pp. 868, 869.

There is no experience written in the Old Testament of a healed leper

participating in the cleansing rites of the Levitical system. The Gospels

portray Christ's compassion on such persons. He was careful to uphold the

Mosaic instructions (after healing them) by sending them off to the priests

to begin the process of re-entering society. (See Matt. 8:1-4.)

When the sinner sees the perfect character of God, he sees also the

defilement which sin has brought upon him. He must turn to see Jesus, in

His perfection, seeking to cleanse and make whole the willing heart.

HAS MY LEPROSY BEEN CLEANSED?

•

How does understanding my sinful condition as an inward con-

tamination help me to sense its seriousness and my great need?

•

Why is it not necessary to have ritual cleansings today?

•

Have I experienced Christ's cleansing?

•

How can I share this message of cleansing with others?

FURTHER STUDY AND MEDITATION:

Read, "The Sinner's Need

of Christ,"

Steps to Christ,

pp. 17-22; "Thou Canst Make Me Clean,"

chapter 27,

The Desire of Ages,

pp. 262-271.

"Many are leaning upon a supposed hope without a true foundation.

The fountain is not cleansed, therefore the streams proceeding from that

fountain are not pure. Cleanse the fountain, and the streams will be pure. If

the heart is right, your words, your dress, your acts, will all be right. True

godliness is lacking. . . . A Christian has victory over his besetments, over

his passions. There is a remedy for the sin-sick soul. That remedy is in

Jesus. Precious Saviour! His grace is sufficient for the weakest; and the

strongest must also have His grace or

perish."—Testimonies,

vol.

1, p.

158.

SUMMARY:

In the book of Leviticus the nature of sin as it relates to us is

described as an inward contamination "or pollution. This model of the sin

problem helps us to sense more seriously our great need, for none of us can

bring something clean out of our unclean condition. The concept drives us

to Christ, whose blood alone can cleanse our defilement and who alone can

create a new heart and a new life from within.

Adult

Lesson

amisegyg@O9

Why Sacrifices and

Offerings?

THIS WEEK'S STUDY: Leviticus 1-3.

T'ATS

MEMORY TEXT: "I beseech you therefore, brethren, by the

mercies of God, that ye present your bodies a living sacrifice,

holy, acceptable unto God, which is your reasonable service"

(Romans 12:1).

CHRIST IS OUR ALL.

The burnt offerings, meal, and drink offerings,

were designed to teach that all we are and all we have came from Christ

and belong to Christ.

OVERVIEW: Sanctuary Offerings, Leviticus 1:1-3:17

1:1-17

2:1-16; 23:13, 18

3:1-17

Burnt Offering

Meal and Drink

Offerings

Peace Offering

The offering

The victim

The priest

The ingredients

The meaning

The ritual

The meaning

OFFERINGS POINT TO CHRIST'S ATONEMENT.

The four great

offerings of Leviticus set forth Christ's sufferings. (See Psalm 40:6-8; Heb.

10:4-10.) They illustrate the way in which He atones for the sinner. Three

characteristics are basic to all sacrifices: (1) the designated offerer, (2) the

prescribed offerings, and (3) the officiating priest. The focus in each case

is on Jesus. As Offerer He displays His character to us as perfect Man. As

Offering He gives His life for us as perfect Substitute. As Priest He pleads

His victory on our behalf as perfect God.

In this lesson we will study the burnt offering, the meal offering, and

the peace offering. Our next lesson will deal with the sin/trespass offering.

Three elements in the Levitical system bring about purification:

blood, water, and fire. They are interdependent in their focus on Jesus.

Blood is the best cleanser of sin'(Heb.

9:22), because "the life of the

flesh" is in it (Lev. 17:11). Because blood is the symbol of life laid down

in sacrifice it is most precious. Blood declares that everything has been ab-

solutely and finally surrendered. Blood symbolized Christ's sacrifice

which makes possible cleansing from sin.

Water removes superficial defilement painlessly, and points to the

"fountain . . . for sin and for uncleanness" which flowed from the riven

heart of Christ (Zech. 13:1; John 19:34; 1 John 5:5, 6). Paul compares this

water to the inspired word applied to the heart by the regenerating Spirit

(Eph. 5:26; Titus 3:5).

No finer agent exists for destroying defilement than fire, another

symbol of the Holy Spirit. Through His fire Jesus purges away the dross

(Mal. 3:2, 3; Isa. 4:4). The altar fire, coming from God Himself (Lev.

9:24), represented the Lord's acceptance of what was worthy, as He did

Abel's offering at Eden, and Elijah's at Cannel. Fire, water, and blood ren-

der sanctuary offerings pleasing to God because they mirror the power of

Jesus.

I. THE WHOLE BURNT OFFERING—ALL I

IS CHRIST'S

(Lev. 1:1-17).

Leviticus opens with a description of the whole burnt offering, which

probably was the most frequent of Israel's sacrifices. It was regularly

offered by Abel, Noah, Abraham, and the other patriarchs. It seems to have

been the only offering mentioned for the 2,500 years from the expulsion of

Adam and Eve from Eden to the time when God educated His people in

the science of salvation at Sinai. The exceptions are Abraham's covenant

sacrifice and Israel's annual offering of the paschal lamb. Most of the con-

cepts illustrated in the other sacrifices were present in the burnt offering.

While focusing on the Saviour dying in his stead, the burnt offering

also represented the worshiper himself. Through its rites the worshiper

was alerted to the great truths of salvation. His guilt was placed on the vic-

tim, while its innocence was attributed to him.

The ritual reminded the penitent that the law could not be altered, and

that the penalty for sin is death. The substitute animal's blood, both

"spilled" and"sprinkled," assured the offerer that guilt had been par-

doned and atonement made by the priest.

The presentation to God of the whole burnt offering represented

complete consecration to God. To illustrate this the creature was entirely

consumed upon the altar. Through it the worshiper declared, "All I

Christ's."

The Offerings. Both the burnt and peace offerings are described as

"sweet savour" offerings (Gen. 8:21), a term suggesting a satisfying or

fulfilling odor.

1. Study the following texts and comment on why sacrifices were a

"sweet savour" to God. Lev. 1:9; Eze. 20:40, 41; 2 Cor. 2:15; Phil.

4:18; Eph. 5:2.

God required His people to present "continual" or "daily" morning

and evening whole burnt offerings at His sanctuary to display their national

consecration to Him (Ex. 29:38-42). He also asked individuals to bring

their personal sacrifices whenever they chose.

Review the contexts surrounding the following stories. Then explain

the reasons why you think these five persons offered burnt offer-

ings:

•

Noah (Gen. 8:20-22)

•

Abraham (Gen. 22:1-14)

Job (Job 1:4, 5)

Job's friends (Job 42:7, 8)

Hezekiah (2 Chron. 29:27, 28)



need constant discipline. If left to ourselves we are prone to forget

God, and devote our time, resources, and energy to ourselves. The Lord

sought to help His faithful ones to overcome this tendency by participating

in daily burnt offerings before they set about their day's activities, and as

they closed each day. These sacrifices were twin arms embracing the life

of Israel. Those who lived at a distance from the tabernacle prayed toward

the sanctuary, as did Daniel in Babylon (Dan. 6:10).

The Victim.

The Lord specified six kinds of victims from which the

burnt offerings might be chosen (Lev. 1:3, 10, 14; 14:4).

3. Study the following texts; then suggest the characteristics of Christ

that you feel each kind of offering illustrated for the worshiper:

Ox/bull (Prov. 14:4; Rev. 4:6, 7)



•

Sheep/lamb (Isa. 53:6, 7)



•

Goat/kid (Heb. 9:12, 13)



•

Turtle dove (Matt. 10:16)



•

Young pigeon (Luke 2:24)



•

Sparrow (Matt. 10:29)



The Priest.

While the victim represented both the sinner and the

Saviour, the priest represented Christ, serving, assisting and encouraging

the worshiper, and doing for Him what he could not do for himself. He

took the "spilled blood" of the sacrifice and converted it into the

"sprinkled blood" by ministering it in the sanctuary.

What did God teach by sending the sacred fire to consume the

sacrifice on the altar? Lev. 9:24; Gen. 15:17.

See also

Patriarchs and Prophets,

p. 359.

What do you think the priest aimed to achieve for the penitent

through the burnt offering? Lev. 1:4.

The burnt offering reminded Israel that all they were was because of

Christ and His sacrifice. Presentation of a burnt offering represented

complete consecration to God.

Have you laid all on the altar? Have you surrendered every area of your

life to Christ?

H. MEAL AND DRINK OFFERINGS—ALL I

HAVE

IS CHRIST'S

(Lev. 2:1-16).

Meal and drink offerings expressed the worshiper's pledge, "All I

have is Christ's." The Hebrew

minchah,

rendered "meat offering," re-

flects the older meaning of "meat" as food generally. No flesh ever

formed part of the "meal offering." Modern translators use terms like

"cereal offering" instead. These vegetable offerings consisted of oats,

barley, wheat, spelt, goat-grass, and rice. Grape juice and olive oil might

be added. Frankincense also might be included. Salt was always added.

(See Lev. 2:13.)

As a reminder of the worshiper's gratitude and willingness to serve

Christ, in Israel's ritual the priest took a part of each meal offering

(min-

chah)

and presented it to the Lord by lifting it up before the altar. Part of

this meal offering, which now belonged to God, the priest flung on the

altar to be consumed as a "sweet savour." The Lord accepted this token

"memorial" in lieu of the dedicated possessions of the offerer and re-

turned the remainder of the meal offering for the use of both the priests and

the worshiper.

Explain the significance of the meal offering, or

minchah.

Lev. 2:1-

10.

Of what is oil a symbol? Lev. 2:1; Zech. 3:1-6; Matt. 25:4.

Oil is a symbol of the Holy Spirit. He gives fuel to the seven golden

candlesticks (see

SDA Bible Commentary,

vol. 6, p. 1118), bestows grace

(see

SDA Bible Commentary, vol.

7, p. 966), produces fruit (see

Tes-

timonies to Ministers,

p. 511), illumines the five wise virgins (see

Christ's

Object Lessons,

p. 408), and bestows Christ's righteousness upon His dis-

ciples (see

Testimonies to Ministers,

p. 234).

8. What did the salt added to the meal offering symbolize? Lev. 2:13;

Mark 9:49, 50.

"The saving salt" is "the righteousness of our Saviour"

(The Desire of

Ages,

p. 439). It is a symbol of Divine grace (see

Testimonies,

vol. 3, p.

559). It represents the influence of God's true people in their communities

(Matt. 5:13). To be effective in preserving and flavoring, salt must pervade

the substance into which it is put.

WED

9. Of what did the drink offering consist? Lev. 23:13, 18; Num. 28:7, 8.

According to the

Mishnah

no other kinds of fruit juices were offered on

the altar than olive and grape.

The drink offering was never drunk! The grape-juice portion of the of-

fering was poured upon the sacrifice already burning on the altar (Ex.

29:40; Lev. 23:13, 18; Num. 15:5, 7,10, 24).

As the blood represented the life, the very essence of being (Lev.

17:11), grape juice represented the very essence of the fruit of the true

Vine. It is the symbol of Christ's blood.

The apostle Paul referred to the drink offering in

his letter to his

beloved Timothy. At his second trial before Nero, he had been sentenced

to death. Sensing the executioner's sword pointing down his path, he wrote

in effect, "I am already willingly allowing myself to be poured out as a

drink offering" (2 Tim. 4:6). The Greek verb translated "offered" in the

King James Version means "to offer drink offering." The form of the verb

pictures Paul's voluntary share in this act.

10. What do you think Paul meant by indicating that he was in the act

of pouring out his life as a drink offering? 2 Tim. 4:6.

Meal and

drink offerings acknowledged Christ's gift of life through sal-

vation and represented the worshiper's gratitude and willingness to serve

God. What can we do today to testify of Christ's gifts?

diaam&O

VZiliv Sacrifices

en ngs

M. PEACE OFFERING—ALL MY

JOY

IS CHRIST'S (Lev. 3:1-17).

Sin has caused alienation and rebellion, turmoil and war in the hearts of

humans. This hostility is directed against God, our fellow beings and our

environment. Rage reigns almost universally in the human heart. The plan

of salvation is designed to restore harmony between this rebellious world

and the divine government on the basis of the death of Christ.

God planned the "sacrifice" of the peace offering to teach the wor-

shiper how Calvary causes strife to cease. Of the four great offerings, the

peace offering alone provided food for a banquet at which God, the in-

visible Host, shared the "food of the offering" with the priest and the

penitent. The Lord accepted His portion of the meal as it was vaporized

and rose to heaven as "a sweet savour."

Only the death of the innocent victim could provide this meal that

bound all participants together in the new covenant. Christ's sacrifice of

Himself thus lies at the foundation of true peace and lasting happiness.

The technical expression "sacrifice of peace offering" frequently ab-

breviated simply to "sacrifice," emphasizes that death is the basis for true

peace in this world. It tells us that it was by dying that Jesus broke the

power of Satanic hatred. He was able to provide His "flesh and blood" for

our nourishment, and to draw the entire universe to Himself (John 12:32).

11. Three species of victims were permitted for peace offerings. Study

the following texts, then write down the characteristics of Jesus

each creature typified.

•

Lev. 3:1



•

Lev. 3:6



•

Lev. 3:12



12.

Outline the details of the ritual that the worshiper was to follow in

presenting his peace offering. Lev. 3:1, 2, 6, 8, 12, 13; 7:28-30.

13.

Explain the meaning of the ceremony carried out with the blood

before the sacrificial meal might be cooked and eaten. Lev. 3:2, 8,

13; 7:14; 17:5, 6.

The blood was given to God; therefore it must never be eaten (Lev.

17:10-14). It was poured out at the altar after some had been sprinkled on it

(Lev. 7:14).

i _HU

Spilled and sprinkled blood. It is important to keep in mind the dif-

ference in emphasis between the "spilled blood" by the hand of the

penitent, and the "sprinkled blood" by the finger of the priest. Ask your-

self, Would the first-born in Egypt have survived if the lamb's blood had

simply been "spilled"?

14.

After His death for us, what else that Jesus did is important for our

salvation? 1 Cor. 15:12-18.

Following His death, resurrection and ascension, Christ presented His

"spilled blood" (death) to His Father in the heavenly sanctuary. It became

the "sprinkled blood" (mediation) when He applied it as Priest to the

needs of repentant sinners. (See Hebrews 9:11, 12.) Those two steps are

vital before the redemptive transaction can be completed. The complex

role of the "sprinkled blood" must never be put to one side.

15.

What were the three occasions for which the Lord recommended

peace offerings? Lev. 7:12, 13; 22:21-25; 7:16, 18.

Peace offerings were sacrifices presented on three occasions: (1) when

the worshiper wished to praise God for His loving kindness and majesty,

(2) when he felt gratitude for specific gifts and blessings that he and his

family had enjoyed, and wished to say thank you to God, and (3) after he

had carried out the provisions of a pledge or vow to abstain from some-

thing, or to do something for the Lord. (See also Psalm 116:12-19.) The

covenant meal, at which God, the priest, and the worshiper joined, united

them in a bond of fellowship. The fact that an animal had been slain to

provide this feast reminded all that the death of the Messiah, to whom the

victim pointed, lay at the basis of all happiness.

WHAT CAN THESE OFFERINGS TEACH ME TODAY?

•

Have I consecrated all that I am and have to Christ?

•

Do I show my gratitude to God daily for His manifold blessings?

FURTHER STUDY AND MEDITATION: Read

Patriarchs and

Prophets,

pp. 352-354, 576, 708;

Testimonies,

vol. 3, p. 394.

SUMMARY: Burnt offerings, meal, drink offerings, and peace offerings

were presented to God as an acknowledgement of His ownership of the in-

dividual, his talents, and possessions, as well as an expression of gratitude

for the fact that the death of the Messiah would bring total reconciliation

between God and humanity. As he entered into these services the Israelite

renewed his consecration to God.

4-5; 6:24-30

6:1-7

OVERVIEW: Leviticus 4-7

Sins of ignorance

Sins consciously committed

Adult Lesson

Sacrifice for Sin

THIS WEEK'S STUDY: Leviticus 4-7

MEMORY TEXT: "But he was wounded for our transgressions,

he was bruised for our iniquities: the chastisement of our peace

was upon him; and with his stripes we are healed" (Isaiah 53:5).

CHRIST'S SACRIFICE FORETOLD AND REMEMBERED.

Only

the blood of Jesus Christ can cleanse the human heart from the deep, cor-

rupting stains of sin. In the ancient Israelite sanctuary services the offering

of animal sacrifices by private individuals enabled them to grasp more

fully the significance of the work to be performed by the coming Messiah.

As we look back the meaning of Christ's sacrifice and heavenly ministry is

clearer in the light of the ancient sanctuary sacrifices.

THE MEANING OF SACRIFICE.

Our universe operates under two

great systems of law: physical law and moral law. Inanimate nature is con-

trolled by physical law, but the intelligent beings in God's creation are

subject to both. Moral law expresses the will of the Creator for both unfal-

len beings and humanity. It rests on the two-fold principle of supreme love

to the Creator and impartial love to fellow beings. God's moral law has

been adapted and codified for the human family in the form of the Ten

Commandments. The Ten Commandments, brief, comprehensive, and

authoritative, define the duty of humanity to the Creator and to one

another. (See Matt. 22:37-39; Rom. 13:8-10.)

It was the violation of the principles undergirding the Ten Command-

ments that brought sin into the world. The result is the moral and spiritual

corruption of sinners, their progressive physical decline, and ultimate

death. (1 John 3:4; Rom. 5:12; 8:6-8).

The sanctuary services emphasized three aspects of Christ's work

for us: sacrifice, mediation, and judgment.

In general the three parts of

the sanctuary corresponded to these three kinds of ministry. Sacrifice oc-

curred in the court, mediation in the holy place, and judgment in the Most

Holy Place. The sacrifices and services of the sanctuary enabled God's

people in every age to understand the steps He would take in carrying out

the plan of salvation.

§7

•

Each sacrifice reminded the offerers of the wages of sin and the gift

of eternal life through the coming Redeemer.

Each sacrifice also

provided a visible medium through which the individual could worship

God, confess sin, and express dedication and gratitude. In a sense these

sacrifices were like prayers, fastening the worshipers' faith on the

Redeemer.

SINS OF IGNORANCE (Lev. 4; 5; 6:24-30).

Sin originated in the heart of Satan. To give a reason for sin's existence

is to make it excusable and no longer sinful. We must accept its presence,

face its power by God's grace, and deal with it through His proven

provisions and methods.

The sin offering was an acted parable illustrating aspects of the sacrifice

and ministry of the Lord Jesus Christ. In the details of its rituals He is

shown as the Offerer who presented the perfect sacrifice of Himself on the

sinner's behalf. As the Offering He died in the penitent's place. As the

Priest He mediates His blood in the sanctuary. In each role He works for

the salvation of the lost, as well as for the fmal eradication of sin. The sin

offering reveals Calvary as God's appeal to a lost world to receive Jesus as

Substitute and Sacrifice, Redeemer and Mediator.

What four classes of sinners are listed? What kind of sin-offering

was to be brought by each?

SINNER



SIN-011-.ERING

Lev. 4:3

4:13, 14

4:22, 23

4:27



4:28



4:32



5:7

5:11

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Why did God require different kinds of sin-offerings for different

classes of people? What relationship do you see between influence

and accountability?

Influence for good or evil.

"By revealing in our own life the character

of Christ we co-operate with Him in the work of saving souls. It is only by

revealing in our life His character that we can co-operate with Him. And

the wider the sphere of our influence, the more good we may do. . . . But

never should it be forgotten that influence is no less a power for evil. To

lose one's own soul is a terrible thing; but to cause the loss of other souls is

still more terrible."—Christ'

s Object Lessons,

p. 340.

"The more intelligent a man becomes, the more should religious in-

fluence be radiating from him. .. . Those who have had great light and pre-

cious opportunities are accountable to God, who has given to every man

his work. They are never to betray the sacred trust, but are to be indeed the

light of the

world."—Testimonies to Ministers,

p. 245.

What is a "sin of ignorance"? Lev. 4:1, 13, 14, 22, 23, 27, 28; 5:3.

We are not always immediately aware that a specific act of thought,

word, or deed is sin. Some time after committing the sin, we are convicted

by the Holy Spirit that what we have done is wrong. When we receive such

light and conviction we are held accountable for our past act and, if truly

dedicated to Christ, we ask Him to forgive us.

How did Jesus demonstrate that sin is not counted against people

until they are made aware that their behavior was wrong in God's

sight? John 15:22, 24.

What examples of this kind of failure are common today among

Christians?

•

Psalm 19:12, 13



•

Psalm 139:23, 24



•

Acts 17:29, 30

Sins of ignorance are unintentional sins,

shortcomings, and mistakes

that stem from our defective, sin-bent human nature and dull perceptions.

The apostle Paul spoke to the Athenians about their practice of idolatry as

"the times of this ignorance" (Acts 17:30)—ignorant sinning before con-

version—but that now God called for people everywhere to repent. Grace

tells the Christian that there is no need to sin, but the stumbling Christian

is assured that genuine repentance will lead to forgiveness and restoration.

As our knowledge of God's will for us expands, we will recognize our

need for greater conformity to the divine will.

Hope for the stumbling saint.

"There are those who have known the

pardoning love of Christ and who really desire to be children of God, yet

they realize that their character is imperfect, their life faulty, and they are

ready to doubt whether their hearts have been renewed by the Holy Spirit.

To such I would say, Do not draw back in despair. We shall often have to

bow down and weep at the feet of Jesus because of our shortcomings and

mistakes, but we are not to be discouraged. Even if we are overcome by

the

enemy, we

are not cast off, not forsaken and rejected of God. No;

Christ is at the right hand of God, who also maketh intercession for us."—

Steps to Christ,

p. 64.

6. From clues furnished in the following texts, formulate a composite

Biblical definition of sin: 1 John 3:4; 5:17; Rom. 3:23; 14:23;

James 4:17.

Why is death the inevitable result of sin? Rom. 6:23.

In the sanctuary service, what two acts were performed by the

confessing sinner? Lev. 4:4, 15, 24, 29.

When a more serious sin of ignorance had been committed, what

additional act was to be performed by the penitent? Lev. 5:14-16:

Num. 5:7, 8.

Guilt or trespass offerings atoned for more serious sins committed in-

advertently, or unintentionally, as well as for certain sins consciously com-

mitted. In such cases, the penitent sinner was to bring a rain as His sin

offering. The procedure for offering the guilt or trespass offering was the

same as for the sin offering. (See Lev. 7:7.) As far as the penitent sinner

was concerned, the new element in the guilt or trespass offering was God's

requirement that he make restitution for the wrong committed.

10.

In what way did Jesus express His endorsement of the principle

of restitution for wrongs done? Matt. 5:21-24; compare Luke

19:8.

"True confession is always of a specific character, and acknowledges

particular sins. They may be of such a nature as to be brought before God

only; they may be wrongs that should be confessed to individuals who

have suffered injury through them; or they may be of a public character,

and should then be as publicly confessed. But all confession should be de-

finite and to the point, acknowledging the very sins of which we are

guilty."—Steps

to Christ,

p. 38.

Without the ministry of the priest, sinners' needs could not be met

in the sanctuary. The priest's duties were of supreme importance to them,

pointing forward to Christ's role in the plan of salvation. Remove His high

priestly ministry in the heavenly sanctuary, and the cases of all would be

hopeless. (See 1 John 2:1, 2; Heb. 7:25; 8:1-3; 9:24.)

11.

What rituals did the priests perform that are significant in the

light of Christ's future mediatorial ministry?

•

Lev. 4:5, 6; Heb. 9:12

•

Lev. 4:6, 7, 30; Heb. 9:11, 12

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Sacrifice

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•

Lev. 6:24-26, 29, 30; 10:16-18; Heb. 9:11-15

•

Lev. 4:8-10, 31; 17:6; 2 Cor. 2:15



•

Lev. 4:11, 12, 21; Heb. 13:11-13



Priest transfers sin to the sanctuary: After the penitent sinner had taken

the life of the sin offering, the priest performed one of two kinds of minis-

try:

(a)

In the case of the sin offering for a fellow priest, or for the whole

congregation, the officiating priest sprinkled some of the blood seven

times before the veil in the holy place as well as on the horns of the altar

of incense.

(b)

In the case of the sin offering for the ruler or the common person,

the officiating priest sprinkled the blood on the horns of the altar of burnt

offering in the court. He then ate some of the flesh of the sin offering in the

court of the sanctuary (Lev. 6:26). By eating the flesh, the priest became

the sin-bearer (Lev. 10:17). Bearing the sin of the penitent, the priest min-

istered daily in the holy place, offering incense before the Lord (Ex. 30:7,

8). Thus the penitent's sin was borne by the priest into the holy place and

symbolically transferred to the sanctuary.

"In some cases the blood was not taken into the holy place;

but the

flesh was then to be eaten by the priest, as Moses directed the sons of

Aaron, saying, 'God hath given it you to bear the iniquity of the congrega-

tion.' Leviticus 10:17. Both ceremonies alike symbolized the transfer of

the sin from the penitent to the sanctuary."—Patriarchs

and Prophets,

pp.

354, 355.

Confession, sacrifice, atonement.

By means of the sacrifice and sprin-

kling of the blood of the sin offering the penitent sinner was forgiven. Four

times in Leviticus 4 it is emphasized that "atonement" made by the offi-

ciating priest provided forgiveness (Lev. 4:20, 26, 31, 35). There could

have been no priestly atonement without the sacrifice, and there could

have been no forgiveness without priestly atonement. "Atonement," or

cleansing from sin became a reality for the penitent because of his confes-

sion, the sacrifice of the animal, and the priest's sprinkling of the blood.

In the antitype to which the sanctuary services pointed, Christ's sacri-

fice, the sinner's confession, and Christ's heavenly mediation all are essen-

tial to forgiveness of sin. (See 1 John 1:9; Heb. 4:14-16; 6:19, 20; 7:23-28;

8:1-6; 10:19-23;

The Great Controversy,

p. 489.)

Symbolically, the pardon for the penitent's sin was recorded in the

sanctuary. The pardoned sins awaited the services of the Day of Atone-

ment for their removal from the sanctuary.

Ask yourself:

How does the sanctuary service illuminate my under-

standing of Christ's sacrifice for me?

II. SINS CONSCIOUSLY COMMITTED (Lev. 6:1-7).

There were no sacrifices for sins that were committed in a spirit of

rebellion against God. (See

Deut. 17:2-6; Num. 35:30; Ex. 31:15; Num.

15:30-36; Heb. 10:26-31.) But consciously committed sin that was not

committed in a spirit of deliberate rebellion against God's will could be

atoned for.

Leviticus 6 discusses such deliberate sins as perjury, robbery, and fraud

(vs. 2-7). The repentant sinner was instructed to bring a ram for a trespass,

or guilt offering (verse 6). Trespass, or guilt, offerings atoned for more se-

rious sins committed unintentionally (Lev. 5:14, 15) as well as for certain

sins consciously committed. (Compare Lev. 6:1-7; 19:20-22; Ezra 10:19.)

12.

What new principle is now given? Lev. 6:4, 5; compare Eze.

33:15.

13.

What was the penitent to do if the defrauded person was dead

and none of his kinsmen could be found? Num. 5:5-8.

The trespass or guilt offering taught the Israelite the principle of resti-

tution. He or she was to be willing and was to attempt to make amends

with persons who had been injured. Repentance and confession of sin to

God leads to confession and restitution to fellow human beings we have

wronged. The Christian will do everything possible to rectify past mistakes

if it is possible to do so.

Righting a wrong.

"This will in most cases include restitution, paying

back that which we have stolen, and making every effort to right wrongs.

Trespasses include questionable business transactions, fraudulent repre-

sentation of values, giving wrong impressions for selfish motives,

downright crookedness. It includes sharp deals to the disadvantage of the

poor, and the grinding down of the needy for profit. It includes exorbitant

charges of all kinds, excessive interest on money loans, dishonest work for

the wages received. It includes taking advantage of the misfortunes of

others, and demanding more than is just for services rendered merely be-

cause the other person is in a position where he cannot help himself."—

M. L. Andreasen,

The Sanctuary Service,

second ed. (Washington, D. C.:

Review and Herald Pulishing Association, 1947), pp. 167, 168.

14.

Compare the procedure for offering trespass or guilt offerings

with the procedure for offering sin offerings. Lev. 7:1-7.

The offering of sin and trespass offerings in the ancient sanctuary

symbolized the means provided by Christ for the forgiveness of our

Sacrifice

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sins. Christ was made "to be sin for us," so that "we might be made the

righteousness of God in him" (2 Cor. 5:21; compare Isa. 53:6; 1 Pet. 2:24;

2 Cor. 9:15). Because of Christ's sacrifice, we can come confidently to the

throne of grace for forgiveness and spiritual power. (See 1 John 1:9; Heb.

10:22.) As our heavenly High Priest, Jesus provides the antitype of the

sprinkling of blood by the priest and the bearing of the penitent's sin into

the holy place. (Heb. 9:11-14, 24; 1 Tim. 2:5; 1 John 2:1.) Christ's sacri-

fice, our confession, and His High Priestly mediation provide forgiveness

for our sins. Our guilt is removed from us. (See Rom. 8:1; Micah 7:19;

1 John 2:2; 4:10; John 3:18; 5:24.) Jesus bore our guilt on Calvary and, be-

cause we

have

accepted Him as our sin offering, we are free from all con-

demnation.

The record of our pardoned sin remains in the sanctuary above to

be finally removed in the pre-Advent judgment, the antitypical Day of

Atonement. (See Dan. 7:10; 12:1; Rev. 3:5; 19:7, 8.) The record of pre-

viously forgiven sin was removed from the sanctuary on the Day of Atone-

ment. Just so, previously forgiven people are finally, eternally, vindicated

in the pre-Advent judgment. Preparation to meet our returning Lord in-

volves a daily relationship with the Lord Jesus Christ, our sin offering and

High Priest. As we daily turn to Him for forgiveness and, by His grace, re-

move ourselves ever further from sin we are spiritually purified and made

ready for the events of the final judgment.

APPLYING LEVITICUS TO MY LIFE:

•

Is my conscience "void of offence toward God, and toward men"

(Acts 24:16)? Is the Holy Spirit prompting me to make amends with

others where I can?

•

Should I ever worry as to whether my forgiven sins are hanging

over me in condemnation? Why?

•

Am I specific enough in my confession when I ask my Saviour to

forgive my sins?

FURTHER STUDY AND MEDITATION: Read the chapters on "Re-

pentance" and "Confession" in

Steps to Christ,

pp. 23-41.

SUMMARY: The sin and trespass offerings provided an innocent victim's

life as ransom for a person's sin. Either through the "sprinkled blood" in

the sanctuary, or in the person of the priest the sinner's guilt was trans-

ferred to the sanctuary to await disposal in God's good time and way. As

soon as the penitents repented, confessed their sins, and accepted the sub-

stitute's death, they were free to live happily to the glory of their merciful

God.

IVIE's a IN'

onar

orry

y •

A QUIZ FOR WORLD CHRISTIANS

f you are in your 20s and grew up an

Adventist, chances are that you played

missionary in cradle roll Sabbath School. Maybe

you wore cheap plastic glasses while your

teacher sang, "Who's a teacher . . . just today?"

and waved you away with "Five Little Mission-

aries." But who

a missionary?

Preparation for mission in the 1990s demands

that Seventh-day Adventists rethink the mean-

ing of the term

missionary.

Here are some

questions to get us started.

DIRECTIONS: Check the blank beside the appropriate

response to each question. See the answers on page 66.

Which of the following statements

exemplifies a missionary?

As a nurse at the local

community hospital, Ruthie

watches for opportunities to say a

word for her Lord.

Rob works as a physicist for

the aerospace industry. He asks

the Lord to make his

life

a living

witness.

c. Confined to bed by a

debilitating disease, Marian trusts

God and reaches out by phone to

a distressed, nonbelieving

neighbor.

What determines whether or not

persons are missionaries?

Their race.

Their message.

c. The locale (place).

Their occupation.

3. The age of Christian missionaries

has passed.

True.

False.

The best missionaries up to now

have been Caucasians of

Germanic descent.

True.

False.

5. Which societal factors seem to

stimulate missionary activity

most?

A favored economic level.

An advanced educational

system.

c. A disposition to conquer new

frontiers.

Which of the following best

describes frontier missions?

— a.

Witnessing in an unentered

country.

Witnessing to an unreached

people group.

7. Which of the following is least

necessary to one pursuing a

career in frontier missions?

Applying to a mission board

such as the General Conference.

Developing an understanding

of cultures and cultural

differences.

c. Dedicating one's time and

talents to God.

Going overseas.

Which unreached people of

southern Africa are to be helped

by your Thirteenth Sabbath

Offering this quarter?

The people of Botswana.

The Kalahari Bushmen in

Botswana.

Adult

Lesson

A Friend on Court

THIS WEEK'S STUDY: Leviticus 8, 21, 22.

75773'

MEMORY TEXT: "Now of the things which we have spoken

J.1 I

this is the sum: We have such an high priest, who is set on the

right hand of the throne of the Majesty in the heavens; a mini-

ster of the sanctuary and of the true tabernacle, which the Lord

pitched, and not man" (Hebrews 8:1-2).

AN ADVOCATE FOR ME.

To help fallen humanity to understand God's

love, and to reconcile the sinner to his Judge, Heaven called a man to serve

as priest. He was endued with grace to represent the great High Priest and

Mediator who by His sinless life and atoning death reconciled the world to

God. Christ's ministry in the heavenly sanctuary makes it possible for us to

come to God for salvation.

OVERVIEW:

Priestly Ministry

1 Tim. 2:5

Lev. 8, 9, 21, 22

Heb. 8:1-5;

9:1-7

Priestly mediation

Consecration for

priestly service

Christ's priesthood

A BRIDGE TO GOD.

The Israelite sanctuary worship flowered out of

patriarchal worship. With the establishment of a central sanctuary, the

priestly function of the father was expanded to include the institution of an

official priesthood. New insights into the plan of redemption were to be

portrayed in symbol and rite.

In the religion of both patriarch and Israelite the shedding of blood

"spoke" of expiation and forgiveness. But another aspect of the process of

reconciliation was accentuated in the office of priest—the need for media-

tion between God and man.

The need for a priesthood underscores the seriousness of sin,

the

sharp cleavage it has made between heaven and humanity, and the ugliness

of the estrangement between the creature and the Creator. How can a holy

God who "dwells in unapproachable light," (1 Tim. 6:16, RSV) be ap-

proached by sinners?

In the sanctuary system the chasm that separates God and man was

bridged symbolically by the priesthood,

composed of persons certified

by God to mediate between Him and the people. As "my priesthood" (Ex.

28:3, RSV), they represented Him to the people. Because they were chosen

"from among the people" (Ex. 28:1, RSV), they also represented the na-

tion to God. Through the ministries of the priests Israel could approach the

holy God in penitence, praise, and worship, confidently expecting His full

acceptance. The office and ministry of the Israelite priests foreshadowed

the priesthood of Christ and His ministry in the heavenly sanctuary.

I. PRIESTLY MEDIATION (1 Tim. 2:5, 6).

Who is a mediator? What qualifications would be needed for this

task? Who is the estranged party? Why is only one mediator ap-

pointed? Who is He? In what major way does a priestly mediator

differ from secular mediators? 1 Tim. 2:5, 6.

A dictionary definition of the verb

to mediate

gives the following idea:

"to interpose between parties as the equal friend of each, especially to ef-

fect a reconciliation." A mediator works between estranged parties. In the

sin situation in which life on our planet functions, through no fault of

God's, man is estranged from Him.

Secular mediators usually are able to bring about reconciliation by per-

suading the estranged persons to yield somewhat on this or that point until

both can reach an agreement. But priestly mediation between God and

humanity is different. The barrier between heaven and earth is the rebellion

of sin, a situation that a holy God and a sinner cannot negotiate. A priestly

mediator could remove the sin barrier symbolically through the min-

istration of sacrificial blood. Thus the Levitical priest foreshadowed the

priestly ministry of Christ, who offers the merits of His own sinless life

and atoning death to remove the sin barrier as He intercedes on behalf of

all penitent sinners who desire to be reconciled to God.

"Since the sin of our first parents there has been no direct com-

munication between God and man.

The Father has given the world into

the hands of Christ, that through His mediatorial work He may redeem

man and vindicate the authority and holiness of the law of God. All the

communion between heaven and the fallen race has been through

Christ."—Patriarchs and Prophets,

p. 366.

For what basic reasons do the Godhead and the human family need

a mediator between them?

Man's condition: Rom. 5:6-10



God's condition: 1 Tim. 6:16; Psalm 71:19



Man's need: Heb. 7:25; 1 John 2:1



Love awakened love.

"The earth was dark through misapprehension of

God. That the gloomy shadows might be lightened, that the world might be

SUN

brought back to God, Satan's deceptive power was to be broken. This

could not be done by force. The exercise of force is contrary to the prin-

ciples of God's government; He desires only the service of love; and love

,cannot be commanded; it cannot be won by force or authority. Only by

love is love awakened. To know God is to love Him; His character must be

manifested in contrast to the character of Satan. This work only one Being

in all the universe could do. Only He who knew the height and depth of the

love of God could make it known. Upon the world's dark night the Sun of

Righteousness must rise, 'with healing in His wings.' Mal.

4:2."—The

Desire of Ages,

p. 22.

In Christ God has provided a bridge to salvation.

Only through the

perfect love, perfect character of Christ may we approach the Father. Have

I contemplated Christ's deep love to provide me with such a bridge to sal-

vation?

H. CONSECRATION FOR PRIESTLY SERVICE (Lev. 8, 9, 21,

22).

The book of Leviticus discusses priestly ministration of the sacrifices. It

provides legislation dealing with the fitness of the priest for holy office

and the consecration of Aaron and his sons to this ministry. We will look

first at the physical- and spiritual-fitness requirements, and what they mean

to us today.

Why would God require that a high priest or one of his assistant

priests be physically fit and without any blemish? Lev. 21:17-23.

To what degree should such restrictions be applied today to those

desiring to enter the gospel ministry?

In the book of Leviticus the concepts of "holiness" and

"wholeness" are linked closely.

Any physical blemish or incompleteness

in his physical makeup would mar the holiness of the priest who ap-

proached God. Such a person would be an offense to Him. We must keep

in mind that the entire sanctuary system is a parable-ritual that symbolizes

the plan of salvation in general and the person and work of the Saviour in

particular. Consequently both the sacrifices and the priesthood must be

without blemish in order to portray the perfections and moral excellencies

of the coming Saviour.

While the Christian minister does not function in a ritual/symbolic role

as did the priest, his physical wholeness, strength, appearance, and well-

being do impact on his suitability for the public ministry.

God intended that His "royal priests" were to be holy because He

is holy (Lev. 21:8). What standards had to be reached in these areas

of the priest's life?

Character, Lev. 11:44, 45;

His wife, Lev. 21:7, 13-15

His children, Lev. 22:12, 13; Deut. 6:6, 7



His diet, Lev. 11:1-8



His home location, Num. 18:20; Josh. 21:1-3

His morals, Lev. 21:4-7



His remuneration, Num. 18:21-24

His habits, Mal. 2:1-9



His body, Lev. 21:17-23; 22:4, 5



List the steps in the consecration to Israel's priesthood. What

bearing do they have on Christ's call and ours? Lev. 8:143.

Contrast the conditions of this

divine call

to priestly service with

the

campaign

for office waged by Korah, Dathan, and Abiram.

Numbers 16:1, 3, 17, 18.

After Aaron and his four sons were washed and clothed in their

special priestly garments, how did Moses employ the blood of the

ram of consecration and the holy oil? What did this unusual pro-

cedure signify? Lev. 8:22-24, 30; compare Ex. 29:19-21.

After the seven days allotted for Aaron's consecration and that of his

sons (Lev. 8:33), he offered sin offerings, burnt offerings, and peace offer-

ings in behalf of the priests and the people (Lev. 9:1-21).

At that point what did Aaron do? What is the message of the

Aaronic blessing? Lev. 9:22; Num. 6:23-27.

TAO E

10.

What divine act took place at that moment? What was its sig-

nificance? Lev. 9:24.

The fire that came from the Lord consumed the burning sacrifices, con-

secrated the sanctuary, and placed the divine acceptance on the whole.

Reflect. What do God's requirements for the priesthood tell me about

sin? Christ's mission? My relation to God?

WED

CHRIST'S PRIESTHOOD (Heb. 8:1-5; 9:1-7).

The book of Hebrews discusses the old and new covenant arrange-

ments, clearly stating that each has its own sanctuary (Heb. 8:1-9:1). The

earthly sanctuary (the tabernacle and later temples) pertained to the first or

Sinaitic covenant; the heavenly sanctuary pertains to the new covenant.

11.

According to the book of Hebrews what is the relationship be-

tween the earthly sanctuary and the heavenly sanctuary? Heb.

8:4, 5; 9:23, 24.

In one sense the sanctuary in either dispensation may be defined as

the dwelling place of God.

The link between God's heavenly and earthly

dwellings is affirmed by the book of Hebrews. The earthly sanctuary is

described as "the copies of the heavenly things," and "a copy of the true

one" (Heb. 9:23, 24, RSV). The relationship between the two is of copy to

original, of shadow to substance. The priests on earth served "a copy and

shadow of the heavenly sanctuary" (Heb. 8:5,

RSV).

Israel understood their sanctuary to be a counterpart of God's

heavenly dwelling. (Compare

1 Kings 8:27, 30, 32.) John testifies that he

saw "the temple of the tabernacle of the testimony" in heaven (Rev. 15:5).

These statements of Scripture are not to be construed to mean that the

heavenly sanctuary consists of a tent or is similar to some Phoenician

temple. The language simply means that the earthly sanctuaries pointed to

a heavenly reality—a reality far beyond man's ability to grasp. Of neces-

sity, directions to build were given in architectural terms familiar to

Moses.

"The matchless splendor of the earthly tabernacle

reflected to

human vision the glories of that heavenly temple where Christ our fore-

runner ministers for us before the throne of God. The abiding place of the

King of kings, where thousand thousands minister unto Him, and ten

thousand times ten thousand stand before Him (Daniel 7:10); that temple,

filled with the glory of the eternal throne, where seraphim, its shining

guardians, veil their faces in adoration, could fmd, in the most magnificent

structure ever reared by human hands, but a faint reflection of its vastness

and glory. Yet important truths concerning the heavenly sanctuary and the

great work there carried forward for man's redemption were taught by the

earthly sanctuary and its services."—The

Great Controversy,

p. 414.

12.

What was the purpose of the sacrifices and priestly ministrations

in the earthly sanctuary? Why is the earthly sanctuary and the

Levitical law that governed it called a "shadow"? Heb. 8:4, 5;

10:1; compare Heb. 8:1, 2.

The Levitical law that governed the entire sacrificial system, involving

both sacrifice and priestly ministrations, is described as a "shadow of

good

things to come."

A "shadow" is like a prophecy. The earthly sanctuary

with its services was intended to

foreshadow

the coming death of the Mes-

siah and subsequent priestly ministration of His merits in behalf of repen-

tant sinners. Thus this system of types and symbols foreshadowed and

taught the great truths of the gospel or plan of salvation to those who lived

before the first advent of Christ.

"Christ was the foundation and life of the temple.

Its services were

typical of the sacrifice of the Son of God. The priesthood was established

to represent the mediatorial character and work of Christ. The entire plan

of sacrificial worship was a foreshadowing of the Saviour's death to

redeem the world."—The

Desire of Ages,

p. 165.

13.

What earthly sanctuary services especially foreshadowed the kind

of ministries Christ would carry out in reality in the heavenly

sanctuary? Heb. 9:1-7.

Our Lord's ministry in heaven can be known in general terms by

examining the Israelite sanctuary that foreshadowed it

(Heb. 8:4, 5).

The Levitical priests engaged in two distinctive divisions of ministry—a

daily and a yearly—each characterized by certain specific rituals. The

daily service related to the holy place, whereas the yearly related to the

Most Holy Place in particular. The daily ministry (earthly or heavenly)

may be characterized as a ministry of forgiveness, reconciliation, and

restoration; the yearly ministry (earthly or heavenly) may be seen as a min-

istry of judgment and vindication. Because of these clear distinctions in the

types, Seventh-day Adventists believe that Christ's priestly ministry in

heaven is in two phases: the first beginning at His ascension; the second

beginning in 1844 as indicated by the prophecies of Daniel 7-9 and

Revelation 14:6, 7.

As forgiveness was still available through priestly mediation on the Day

of Atonement (Lev. 16), so Christ still mediates for sin after 1844. Such

mediation will cease when the pre-advent judgment is concluded.

I FIU_

14. Because He has given us insights from the Levitical priesthood

and sanctuary, where would God have our faith center now? Heb.

4:14-16; 8:1, 2.

THINK ABOUT IT:

•

How does an understanding of Christ's priestly ministry explain why

He taught His followers to pray in His name?

•

As a part of the "royal priesthood" (1 Peter 2:9) of believers, what

can I do to consecrate my head, hands, and feet to God's service and

glory?

•

As a member of His "royal priesthood" am I working with the great

High Priest for the salvation of others?

•

Am I reluctant to share my problems, perplexities, and joys with God

through the ministry of Jesus? Why? (See Phil. 4:6, 7.)

FURTHER STUDY AND MEDITATION:

Read "In the Holy of

Holies,"

The Great Controversy,

chapter 24, pp. 423-432.

SUMMARY:

It is important for Christians to understand the priestly

mediatorial role of Christ because it is as essential to our salvation as is the

cross. Both His atoning death and priestly ministry are parts in God's

saving process. Both aspects were foreshadowed by the consecrated Leviti-

cal priests and their ministrations.

MISSIONS

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Thirteenth Sabbath Offering

The Final Judgment

THIS WEEK'S STUDY: Lev. 16:1-34; 23:26-32. The yearly Day of

Atonement and its significance.

MEMORY TEXT: "For we shall all stand before the judgment

seat of Christ. For it is written, As I live, saith the Lord, every

knee shall bow to me, and every tongue shall confess to God. So

then every one of us shall give account of himself to God"

(Romans 14:10-12).

THE VERDICT OF THE FINAL JUDGMENT IS VITAL TO YOUR

SALVATION. The final judgment, prefigured by the ritual of the Day of

Atonement, finally takes care of the sin problem. The judgment clears the

character of God from Satan's unjust charges and confirms the loyalty of

the unfallen universe. It also seals the truly penitent for eternal salvation

and passes a sentence of destruction upon Satan, his evil demons, and

those human beings who have followed him. Thus the final judgment re-

stores moral harmony to the universe.

OVERVIEW: The Final Judgment

Type

Antitype

Lev. 16; 23

Dan. 7-9, 12

Rev. 20:4

1 Cor. 6:1-3

Rev. 20:11-15

Matt. 25:31-46

Day of

Atonement

Investigative

phase

Review

phase

Executive

phase

THE DAY OF ATONEMENT PREFIGURED THE FINAL JUDG-

MENT. The Levitical sanctuary is defined by the Bible as a

parable

and as

shadow-type.

This unique parable or type emphasized three major truths

of the gospel: (1) the substitutionary, atoning death of Christ; (2) Christ's

priestly mediation; (3) the final judgment.

The sanctuary rituals and symbols were intended to enable Israel to

understand the gospel (Heb. 4:1, 2). The plan of salvation—including the

judgment—is not being carried out to inform God. He knows all things.

The plan was laid, and is progressively unfolding, in order to bring the in-

habitants of the universe into agreement with God's view of sin and

righteousness. Heavenly beings as well as the human family are interested

in the issues involved. (See 1 Peter 1:10-12; Eph. 3:8-11.) At the end of

time the redeemed of earth will join in singing, "Great and marvellous are

thy works, Lord God Almighty; just and true are thy ways, thou King of

saints" (Rev. 15:3).

Leviticus chapters 16 and 23 direct our attention to the services of

the Day of Atonement and their significance for Christians today.

These services prefigured the fmal judgment. The daily services of the

sanctuary involved the forgiveness and cleansing of the individual from

sin. The yearly services involved the cleansing of the sanctuary as well as

the fmal cleansing of the people.

The Day of Atonement services looked beyond Calvary, although

Calvary was their central focus.

These services looked beyond the salva-

tion of the individual to the final destruction of sin. The Day of Atone-

ment included in its symbolism the final eradication from the universe of

sin, sinners, Satan, and his demons. Thus the Day of Atonement

foreshadowed the final judgment.

I. THE DAY OF ATONEMENT IN TYPE (Lev. 16:1-34; 23:26-32).

The legislation dealing with the Day of Atonement (Lev. 16)

lies

be-

tween the two literary halves of the book. This format underscores the im-

portance of the yearly ritual in Israel's worship and its significance for us.

The Day of Atonement is the center and climax of the book of

Leviticus.

"This is one way of saying by literary form that the subject of

the Day of Atonement

lies

at the heart of the book of Leviticus. . . .

Leviticus 16 is the thematic culmination and climax of the sacrificial sys-

tem of the book. It is also the center and climax of its literary structure.

These two factors fit together and lend a mutual emphasis to each

other." William

Shea, "Literary Form and Theological Function in

Leviticus,"

The Seventy Weeks, Leviticus, and the Nature of Prophecy

(Daniel and Revelation Committee Series, 1986), vol. 3, p. 151.

What was the yearly service called? When did it take place? How

were the people to spend this day? Lev. 23:27, 28, 32.

What was involved in the expression, "Ye shall afflict your souls?"

Lev. 23:27; 16:29; compare Isa. 58:3, 6; Acts 27:9.

The Day of Atonement, commonly referred to today as Yom Kippur,

was the most solemn religious day in the sanctuary worship. It was a fast

day. Normal work was laid aside as God's people searched their hearts,

confessed their sins, and humbled themselves before God.

What was the purpose of this special Day of Atonement? Lev.

16:15, 16, 20, 21, 30, 33.

The purification rites performed on the Day of Atonement were directed

toward the cleansing of the sanctuary, as well as the spiritual cleansing of

the people. The contamination of the sanctuary had come about through

the transference to it of the confessed sins of penitents throughout the year.

Pardoned record cleansed.

"It is stated in Leviticus 16:16 that the

Day of Atonement ritual was intended to cleanse the sanctuary 'because of

the uncleannesses of the people of Israel,' and 'because of their transgres-

sions.'

Transgression

and

uncleanness

are the two major areas treated in

the first fifteen chapters of Leviticus. Transgressions are dealt with in

Leviticus 1-7, and uncleannesses are treated in Leviticus 11-15.

"The position of the Day of Atonement ritual as the capstone to these

sections dealing with sacrifices for these concerns indicates a close

relationship with them. This close relationship implies that the Day of

Atonement served to cleanse the sanctuary of those transgressions and un-

cleannesses that had been pardoned and transferred to it throughout the

year by means of the rituals prescribed in Leviticus 1-15."—William H.

Shea, "Literary Form and Theological Function in Leviticus," pp. 152,

153.

•

4. Describe the Day of Atonement

services

involving the two goats

presented by the congregation. What did the casting of lots deter-

mine? Where did the high priest administer the blood of the Lord's

goat? What was accomplished by this? What was placed on the

scapegoat (Azazel)? Where was the scapegoat taken? Who do the

two goats represent? Lev. 16:7-9, 15, 16, 18-22.

The Lord and Satan.

"As one goat is for the Lord, a personal Being

[Lev. 16:8], so the other goat must also be for a personal being; and as they

are evidently antithetical, the most consistent view would be that Azazel

stands in opposition to the Lord, and hence can be no other than Satan."—

SDA

Bible Commentary, vol.

1, p. 775.

Sanctuary cleansed.

During the year the confessed sins of repentant Is-

raelites were transferred to the sanctuary. In a symbolic manner, the par-

doned record of the sin was retained in the sanctuary, and the sinner was

forgiven. The blood of his sin offering pointed the penitent sinner to the

merits of the coming Redeemer. His guilt was removed and he could

rejoice in God's mercy.

The Day of Atonement services did not repeat this daily procedure. Its

purpose was to illustrate another facet in the redemptive process. On this

day the sanctuary was cleansed. Ultimate accountability for sin was placed

upon the scapegoat (Azazel) which was banished from the camp. The ser-

vice typified the final bringing of Satan, the originator of sin, to account.

5. What happened to those Israelites who had not confessed their sins,

had chosen to live sinful lives, and did not enter into a spirit of con-

fession and contrition on the Day of Atonement? What was

provided for all the truly penitent in Israel, both priests and

people? Lev. 16:30,33,34.

The Day of Atonement focused on two kinds of Israelites, both of

whom professed to be the covenant people of God. As the record of their

pardoned sins was cleansed from the sanctuary, God gave faithful Is-

raelites a great blessing. They were spiritually purified. But impenitent Is-

raelites bore accountability for their own sins and were cut off from the

congregation.

E9 6. In what condition was the sanctuary, the believing congregation,

and the camp when the Day of Atonement rites were completed?

Lev. 16:30,33,34.

Final judgment foreshadowed.

The Day of Atonement at the close of

the religious year was the appointed time for the removal of sins that had

been figuratively transferred from penitent sinners to the sanctuary through

the blood or flesh of the daily sin offerings (Lev. 16:15-22). The sanctuary,

the congregation, and the camp were made ritually clean. This service

foreshadowed the final judgment. In God's plan of saving mankind, the

final judgment will finally eradicate sin. The devil and all the results of his

wickedness will be destroyed.

The Day of Atonement foreshadowed the final application of the merits

of Christ, resulting in sin's banishment and the reconciliation of the entire

universe to the government of God. The final judgment completes God's

eternal purpose, "that in the dispensation of the fullness of times he might

gather together in one all things in Christ, both which are in heaven, and

which are on earth; even in him" (Eph. 1:10).

Satan responsible for all sin.

"Since Satan is the originator of sin, the

direct instigator of all the sins that caused the death of the Son of God, jus-

tice demands that Satan shall suffer the final punishment. Christ's work

for the redemption of men and the purification of the universe from sin

will be closed by the removal of sin from the heavenly sanctuary and the

placing of these sins upon Satan, who will bear the final penalty. So in the

typical service, the yearly round of ministration closed with the purifica-

tion of the sanctuary, and the confessing of the sins on the head of the

scapegoat."—Patriarchs

and Prophets,

p. 358.

II. THE INVESTIGATIVE PHASE OF THE FINAL JUDGMENT

(Dan. 7-9,12).

There are three phases to the final judgment. The prophecies of Daniel

describe a pre-Advent, investigative phase of the final judgment. The

prophecies of Revelation portray a review phase during the Millennium,

and an executive phase at its close when God acts upon the verdict of the

1844

1000 YEARS, Rev. 20

New Earth

First

Resurrection

Second

Resurrection

7. What was Daniel shown would occur in heaven after a succession of

earthly powers had risen and fallen? What would happen at the

close of this heavenly event? Dan. 7:9, 10, 13, 14, 21, 22, 26, 27.

WED

NMI

Benefits loyal

universe

Investigative phase

(Book of Life)

Dan. 7, 8,12

Removal of sin from

sanctuary

JUDGMENT

Benefits redeemed

Review phase

Rev. 20:4;

1 Cor. 6:1-3

Scapegoat in

wilderness

Benefits forfeited

Executive phase

Matt. 25:31-46

Rev. 20:11-15

Camp clean

Second

Advent

Second

Apartment

First

Apartment

Sanctuary Type

Christ's Second Apartment

Ministry of Judgment/Vindication

heavenly court regarding the wicked. The full sweep of the final judgment

was enfolded with the typical Day of Atonement just as an oak is enfolded

within an acorn.

Daniel chapter 7 portrays the convening of a great judgment in heaven

at some point after the 1260 year period of the little horn. Thus the judg-

ment would begin after 1798. (See Dan. 7:25; Rev. 12:6, 14.) The

prophecies of Daniel 8:14 and 9:24-27 locate the beginning of this phase of

judgment in 1844. Daniel 7:9, 10, 13, 14 direct attention particularly to the

beginning and the end of this pre-advent judgment. Christ receives His

eternal kingdom composed of the vindicated saints at the close of this

judgment in heaven (Dan. 7:13, 14). The vision portrays an aspect of the

final

judgment that will take place

before Christ returns

the second time

for His believing people.

In this pre-advent judgment, what are opened in the presence of the

heavenly angels? Why are they opened? Dan. 7:10; 12:1.

What light is shed on the pre-advent judgment by Christ's parable

of the wedding garment? Matt. 22:2, 9-14.

In the pre-advent judgment, Christ is awarded the eternal kingdom and

the little horn is judged. All the issues in the controversy between God and

Satan are resolved at this time. God is proved to be perfectly just.

The true separated from the false.

The openly wicked who have

never accepted Christ's grace, are not examined in this judgment. There is

no question where they stand. But who is a genuine believer in Christ, and

who is not? Both

classes

have had their names placed in the book of life.

The gospel net brings in both good and bad (Matt. 13:24-30; 22:10). The

investigative, pre-advent judgment is necessary to sift out the false from

the true and to reaffirm the genuine believer before the heavenly tribunal.

This is what constitutes Christ's second apartment ministry. (Compare

Daniel 7:21, 22; Rev. 3:5; 6:10, 11; 19:7, 8.) The records of the pardoned

sins of the genuine believer will be blotted out in this reaffirming judg-

ment.

A work of investigation.

"As anciently the sins of the people were by

faith placed upon the sin offering and through its blood transferred, in

figure, to the earthly sanctuary, so in the new covenant the sins of the

repentant are by faith placed upon Christ and transferred, in fact, to the

heavenly sanctuary. And as the typical cleansing of the earthly was ac-

complished by the removal of the sins by which it had been polluted, so

the actual cleansing of the heavenly is to be accomplished by the removal,

or blotting out, of the sins which are there recorded. But before this can be

accomplished, there must be an examination of the books of record to

determine who, through repentance of sin and faith in Christ, are entitled to

the benefits of His atonement. The cleansing of the sanctuary therefore in-

volves a work of investigation—a work of judgment. This work must be

performed prior to the coming of Christ to redeem His people; for when

He comes, His reward is with Him to give to every man according to his

works. Revelation 22:12."—The

Great Controversy,

pp. 421, 422.

HI. THE MILLENNIAL REVIEW PHASE OF THE FINAL JUDG-

MENT (Rev. 20:4).

The scapegoat was banished to the wilderness. This symbolized the

binding of Satan on this earth for a thousand years (the millennium) after

the second coming of Jesus. The redeemed will reign with Christ in

heaven.

161

10.

Who participates in the millennial phase of the final judgment?

Who will be judged and by whom? What is the purpose of this

judgment? Will the lost be given another chance? Rev. 20:1-6;

1 Cor. 6:1-3.

The judgment during the millennium can only be a review of cases to

see why people were lost. No one will be acquitted. Probation closed

before the second coming of Jesus. As the redeemed review the issues in

the rebellion of fallen angels and the records of lost humanity, doubtless

questions will be answered. The redeemed will see the evidence of the

lavish mercy of God and people's stubborn resistance of His will. They

will be convinced that God is fair. Heaven had done all that was possible

to save the human family and to restore the universe to harmony again.

The judgment of the heavenly court.

"In union with Christ they [the

redeemed] judge the wicked, comparing their acts with the statute book,

the Bible, and deciding every case according to the deeds done in the body.

Then the portion which the wicked must suffer is meted out, according to

their works; and it is recorded against their names in the book of death."—

The Great Controversy,

p. 661. (Compare Luke 12:47, 48.)

IV. THE EXECUTIVE PHASE OF THE FINAL JUDGMENT (Rev.

20:11-15).

11.

Where and when does the executive phase of the final judgment

take place? What happens in this judgment? Rev. 20:11-15.

12.

What reward is now formally granted the saved? What has faith

in Christ wrought in their characters? What sentence is now for-

mally passed on the impenitent? Matt. 25:31-46.

13.

What will be the attitude of both the saved and the lost at this

time? Rom. 14:10, 11.

The lesson of history will stand.

"Every question of truth and error in

the longstanding controversy has now been made plain. The results of

rebellion, the fruits of setting aside the divine statutes, have been laid open

to the view of all created intelligences. The working out of Satan's rule in

contrast with the government of God has been presented to the whole

universe. Satan's own works have condemned him. God's wisdom, His

justice, and His goodness stand fully vindicated. . . . The history of sin will

stand to all eternity as a witness that with the existence of God's law is

bound up the happiness of all the beings He has created. With all the facts

of the great controversy in view, the whole universe, both loyal and rebel-

lious, with one accord declare: 'Just and true are Thy ways, Thou King of

saints.'

"—The Great Controversy,

pp. 670, 671.

WILL I BE WITH THE SAVED OR THE LOST?

•

I afraid to face the final judgment? Why, or why not?

•

Since I am living in the "hour" of God's final judgment, the antitypi-

cal Day of Atonement, what should characterize my behavior and

lifestyle?

•

Do I have the assurance that my name will be retained in the book of

life?

FURTHER STUDY AND MEDITATION:

Read "Facing Life's

Record,"

The Great Controversy,

chapter 28, pp. 479-491.

SUMMARY:

The yearly Day of Atonement ceremony in the Israelite

sanctuary was a ministry of judgment and vindication. It foreshadowed the

events of the pre-advent, investigative judgment, the millennial judgment,

and the executive judgment.

February 1.2-18

CaIlendar o Redemption

THIS WEEK'S STUDY: Leviticus 23. The religious festivals cele-

brated in connection with the sanctuary worship.

rd 3

FUJ

MEMORY TEXT: "Purge out therefore the old leaven, that ye

may be a new lump, as ye are unleavened. For even Christ our

passover is sacrificed for us: Therefore let us keep the feast, not

with the old leaven, neither with the leaven of malice and wick-

edness; but with the unleavened bread of sincerity and truth."

(1 Corinthians 5:7, 8).

A TIME OF REFRESHING.

The Lord provided for periods of holy

time—both in the moral law of the Ten Commandments and in the ritual

code—for refreshing the spiritual memory and for rededication. Although

the typical festivals with their annual sabbaths ceased to be practiced, the

observance of the seventh-day Sabbath continues to remind the Christian

every week of his Creator and Redeemer.

OVERVIEW: Sabbaths and Feasts of the Lord

Every Week

Spring Types

Fall Types

Lev. 23:1-3

Lev. 23:4-22

Lev. 23:23-44

Seventh-day

Sabbath

Passover

Feast of

Unleavened

Bread

Pentecost

Feast of

Trumpets

Day of

Atonement

Feast of

Tabernacles

SPECIAL TIMES OF WORSHIP FOR ISRAEL.

When the Lord or-

ganized Israel as a nation at Sinai, He not only entrusted the Sabbath to

them, but also provided a number of religious days in the ritual system to

keep fresh in their memories His saving acts in their past history. At the

same time these rites would foreshadow His ultimate salvation.

In addition to the new-moon feasts, celebrations occurring on the first

day of each new month (Num 10:10; 28:11), the Lord instituted the Pas-

sover festival with its accompanying Feast of Unleavened Bread and the

Feast of Pentecost, which came fifty days after the Passover. The Passover

festival began the "religious" calendar for the year. These three occasions

constituted the Spring types.

Of the spring, or early festivals, Ellen White noted: "These types

were fulfilled, not only as to the event, but as to the

time"—The Great

Controversy,

p. 399. Concerning the festivals consummated in the autumn,

or "end" times, Ellen White continues: "In like manner, the types which

relate to the second advent must be fulfilled at the time pointed out in the

symbolic service."—The

Great Controversy,

pp. 399, 400.

The Fall types came in the seventh month of the year. The Feast of

Trumpets

(Rosh Hashanah),

which fell on the fast day of the month,

marked the beginning of the civil calendar. The important Day of Atone-

ment occurred ten days later. The eight-day celebration of the Feast of

Tabernacles, beginning on the fifteenth day of the month, concluded the

annual festival cycle.

Seven annual, or ritual, sabbaths were also observed in connection

with the spring and fall feasts. The first and last days of the Feast of Un-

leavened Bread and the day of Pentecost were spring ritual sabbaths; the

day of the Feast of Trumpets, the Day of Atonement, and the first and

last days of the Feast of Tabernacles were the ritual sabbaths of the fall

types.

I. THE SEVENTH-DAY SABBATH (Lev. 23:2, 3).

Before instituting the ritual festivals with their accompanying holy

days, what did the Lord restate with regard to the seventh-day

Sabbath? What is "an holy convocation"? What insight does this

give on how Israel observed the Sabbath? Lev. 23:2, 3; compare

Ex. 20:8-11; Luke 4:16.

How did Jesus indicate the weekly Sabbath would have sig-

nificance after His death and right down to His second advent?

Matt. 24:15-20.

"He who made the Sabbath did not abolish it, nailing it to His

cross. The Sabbath was not rendered null and void by His death. Forty

years after His crucifixion it was still to be held sacred. For forty years the

disciples were to pray that their flight might not be on the Sabbath day."—

The Desire of Ages,

p. 630.

Matthew 24:15-31 provides an excellent commentary on Daniel 8:13;

9:27. The "abomination of desolation, spoken of by Daniel the prophet"

(Matt. 24:15) is the work of the "little horn" power of Daniel 8. It does

not refer only to the attack of the Romans on Jerusalem in A.D. 70. It also

refers to the work of Papal Rome in the Middle Ages, and that of antitypi-

cal "Babylon" at the end of time. (See Rev. 13; 17; 18). The "little horn"

power of Daniel 8, to which Jesus was referring, will not be destroyed until

the coming of Christ. (Compare Daniel 8:25 with 2:44, 45.)

Hence, when Jesus urged His followers to flee from the "abomination

of desolation," He was thinking of the situation between A.D. 68-70 as a

type of the end-time. As first century Christians were to pray that their

flight would not be on the Sabbath (Matt. 24:20), so end-time Christians

are to pray. The Sabbath is Christ's appointed day of rest for His people in

every age, including the period just prior to His advent.

How did the practice of the apostles demonstrate the significance

of Sabbathkeeping long after Christ died? Acts 13:42, 44; 16:13;

18:4.

Ask yourself, "Does my Sabbathkeeping reflect Christ's example?"

H. SPRING TYPES (Lev. 23:4-22).

When did the Passover come and what seven-day feast immediate-

ly followed it? Lev. 23:4-6.

How were these two events regarded in the time of Jesus? Luke

22:1, 7.

The first Passover, eaten in haste (Ex. 12:11), in a sense, marked the

birth of the nation Israel. Because of its importance, God directed that the

month in which it occurred should be designated as the first month of the

religious calendar (Ex. 12:2).

What did this special meal commemorate? What was done with

the blood of this first Passover lamb? Why? What was eaten with

the roasted lamb? What would this article of food commemorate?

Ex. 12:1-17, 23, 27.

Because the people left Egypt so quickly, what was the condition of

the bread dough that the Israelite families were in the process of

preparing? How were they to eat it? How was this circumstance

remembered? Ex. 12:34, 39, 14-20; 13:6, 7.

The deliverance from physical bondage, which the Passover com-

memorated, also sounded a spiritual note: deliverance from the bondage of

sin. Just as the Lord provided physical salvation for Israel's firstborn

through the blood of the Passover sacrifice (Ex. 12:27), so this special

lamb—as a type—foreshadowed spiritual salvation by the blood (the life

given) of the coming Lamb of God (John 1:29).

8. What spiritual interpretation did the inspired apostle Paul give in

regard to the significance of the Passover and Feast of Unleavened

Bread in Israel's calendar of redemption? 1 Cor. 5:7, 8.

9. What four steps were initially required of enslaved Israel. How do

you see these steps relating to the experiences of Jesus, the antitypi-

cal Paschal Lamb? Ex. 12:3-10, 21, 22; Dent. 16:6, 7.

Feast of deliverance.

"The Passover was to be both commemorative

and typical, not only pointing back to the deliverance from Egypt, but for-

ward to the greater deliverance which Christ was to accomplish in freeing

His people from the bondage of sin. . . . It was not enough that the paschal

lamb be slain; its blood must be sprinkled upon the door-posts; so the

merits of Christ's blood must be applied to the soul. We must believe, not

only that He died for the world, but that He died for us individually. We

must appropriate to ourselves the virtue of the atoning sacrifice.

"The flesh was to be eaten. It is not enough even that we believe on

Christ for the forgiveness of sin; we must by faith be constantly receiving

spiritual strength and nourishment from Him through His word. Said

Christ, 'Except ye eat the flesh of the Son of man, and drink His blood, ye

have no life in you.' . . . The followers of Christ must be partakers of His

experience. They must receive and assimilate the word of God so that it

shall become the motive power of life and actions. . . . The spirit and work

of Christ must become the spirit and work of His

disciples."—Patriarchs

and Prophets,

pp. 277, 278.

10.

Explain the reason for the prohibition against breaking any of the

bones of the Paschal lamb. Compare Ex. 12:46 with John 19:33,

36.

11.

What message did the endive salad (or "bitter herbs") eaten as

part of the paschal meal, teach the Israelites? Ex. 12:8; Num.

9:11.

"The lamb was to be eaten with bitter herbs,

as pointing back to the

bitterness of the bondage in Egypt [Ex. 1:14]. So when we feed upon

Christ, it should be with contrition of heart, because of our sin."—

Patriarchs and Prophets,

p. 278.

12.

What message for Israel, and for us, lies behind the requirement

to eat only "unleavened bread"? Ex. 12:8; 1 Cor. 5:8.

"The slaying of the Passover lamb was a shadow of the death of

Christ. . . . The sheaf of first fruits, which at the time of the Passover was

waved before the Lord, was typical of the resurrection of Christ . . . Christ

is the first fruits of that immortal harvest of redeemed

ones."—The Great

Controversy,

p. 399.

The amazing accuracy in the fulfillment of the prophetic types pin-

pointing important

details of the first advent of Jesus established Him as

the Paschal Lamb, and the Messiah. The accomplishment of His death on

the fourteenth of Nisan, led naturally to His resurrection on the day of the

Wave Sheaf or first fruits.

13.

What did the Saviour establish through the covenant meal at the

"last" Passover? Matt. 26:17, 18, 26-30.

14.

How is the Feast of Pentecost linked to the Feast of Unleavened

Bread? Lev. 23:15, 16; Ex. 34:22.

15.

What special offering was presented to the Lord on the Feast of

Pentecost? Lev. 23:17-20.

Pentecost was a harvest feast in that it marked the close of the grain har-

vest in general and the wheat harvest

particular. Thus the Feast of Un-

leavened Bread, with the wave sheaf or first fruits of the barley harvest,

was linked with the "wave loaves" of wheat, baked with leaven, that were

presented as a thank offering to the Lord at the Feast of Pentecost at the

close of the wheat harvest.

16.

Throughout their history what did the Lord require all the able-

bodied men of Israel to do for this one day's festival? Ex. 23:14-

17; compare Acts 2:1-3.

Giving worship precedence.

"With those who lived at a distance from

the tabernacle, more than a month of every year must have been occupied

in attendance upon the annual feasts. This example of devotion to God

should emphasize the importance of religious worship."—Patriarchs

and

Prophets,

p. 541.

Pentecost lasted just one day. For even this brief period of time the

Lord required all the men, and any others who were able, to travel to His

sanctuary for worship.

Pentecost was the Feast of Leavened Bread,

in contrast to the Paschal

Feast of Unleavened Bread. As the sheaf of the first fruits of barley had

been "waved" before the altar on the sixteenth of Nisan to celebrate the

gathering of the first barley crop in Palestine, so the waving of the two

loaves of leavened wheat bread joyfully acknowledged the conclusion of

all the grain crops.

17.

If the concept of "harvest" is the key to the symbolism of Pen-

tecost, what event in A.D. 31 harvested the labors of Jesus and

brought about the birth of the Christian Church? Acts 2:1-12, 37-

47.

Think about it.

How does knowing that Christ perfectly fulfilled the

spring or "early" feasts bring new meaning to the Old Testament sym-

bolism?

HI. FALL TYPES (Lev. 23:23-44).

18.

What festival marked the first day of the civil calendar? How was

it observed? Lev. 23:24, 25.

Because the feast of the Day of Atonement was described in lesson 6, it

will not be described in detail in this lesson.

19.

In what two ways did the Feast of Trumpets differ from regular

new moon feasts? Lev. 23:24, 25.

Unlike the other eleven new moons, the new moon of the seventh

religious month was a ceremonial sabbath during which no servile work

might be done. But like the others it was a "holy convocation," requiring

attendance at local houses of worship.

20.

What bearing did the blowing of the trumpets have on the soon

coming Day of Atonement? Lev. 23:27.

The rabbis described the time between the Feast of Trumpets and the

Day of Atonement as "the ten days of penitence." These days provided

God's ancient people with opportunity to prepare for the "judgment,"

which was believed to occur on the Day of Expiation.

The message of the trumpets was, "The Day of Atonement is nearing!

Be warned! Heed the trumpets' challenge!" A special worldwide message

was given by William Miller and others to prepare the world for the corn-

mencement of the pre-Advent judgment in 1844. The message emphasized

the urgent need of spiritual preparation for the second advent of

Jesus.

the last days the gospel trumpet must give its "certain" sound of warning

and appeal to all the world to be ready for the climax of the antitypical Day

of Atonement in the heavenly sanctuary.

21.

How extensively does Christ purpose that this invitation to be

prepared shall spread? Matt. 24:14; Rev. 22:17.

22.

What are the names by which the final festival of the agricultural

year was known? What double emphasis did this feast make on

the minds of the people? Lev. 23:34, 39-44; Ex. 23:16; 34:22.

The Feast of Tabernacles or Booths marked with rejoicing and

peace

the ingathering of all the crops for the year. For the week of this last

of Israel's pilgrimages the people of God dwelt in temporary leafy booths

or tents erected about the sanctuary, or around the Temple at Jerusalem,

commemorating their sojourn in the wilderness. The activities then carried

out anticipated the joy of earth's final "harvest" of souls, and the glad

homecoming that will take place in the "many mansions" in the Father's

everlasting house in the New Jerusalem. (See Num. 29:12-29; Deut. 16:13-

17; Neh. 8:14-18.)

23.

When will the antitypical feast of tabernacles be celebrated? Rev.

8:1; 7:9, 10.

See

Patriarchs and Prophets,

p. 542.

QUESTIONS FOR ME TO ANSWER:

•

Why is my attendance at gatherings of believers important to my

spiritual well-being? (Compare Heb. 10:25)

•

Am I, by Christ's grace, making the necessary spiritual preparation

for the heavenly Feast of Tabernacles?

•

How can I obtain a deeper spiritual refreshment from my Sabbath

observance?

FURTHER STUDY AND MEDITATION:

Read the chapter in

Patriarchs and Prophets

entitled, "The Annual Feasts," pp. 537-542. On

the Sabbatic Years and Jubilees see: Lev. 25:2-55; 26:34, 35; 27:16-25.

SUMMARY: The

weekly Sabbath and the festivals of the Levitical ser-

vice helped Israel to remember God. The annual festivals pointed forward

to aspects of Christ's ministry from Calvary to the Second Advent and

beyond.

Adult

Lesson

February 19-25

•

Holiness and the Dark

Powers

THIS WEEK'S STUDY: Leviticus 17:7; 19:26, 31; 20:6, 27. The coun-

sels given in regard to satanic agencies and practices.

MEMORY TEXT: "Ye cannot drink the cup of the Lord, and

the cup of devils: ye cannot be partakers of the Lord's table,

and of the table of devils" (1 Corinthians 10:21).

WAR OF THE SUPERPOWERS.

Two superhuman forces are engaged

in a deadly war on our planet: God, our Creator and Redeemer, contends

with demonic beings, Satan and the other fallen angels. Because Satan

continually seeks to lead believers away from their loyalty to God, their

only safety is to heed strictly the Lord's warnings about the dark powers.

OVERVIEW: Warnings Against the Occult

Intelligent Beings

Multiple Practices

Lev. 17:7

Lev. 20:6, 27

Lev. 19:26

Devils

Spiritualism

Sorcery

OCCULTISM THREATENS CHRISTIANS.

The Israelites were at-

tracted continually by the idolatrous practices of the Egyptians,

Canaanites, and other nations. Their history, until they returned in the sixth

century B.C. from Babylonian exile, was one of repeated disloyalty to

God. They engaged in the worship of pagan deities. Through the prophet

Jeremiah, the Lord lamented: "Be astonished, 0 ye heavens, at this, and be

horribly afraid, be ye very desolate. . . . For my people have committed

two evils; they have forsaken me the fountain of living waters, and hewed

them out cisterns, broken cisterns, that can hold no water" (Jer. 2:12, 13).

Interest in pagan occultism is not dead.

New forms continue to

threaten Christian faith, and Seventh-day Adventists are not immune. In

the past two decades Western occultism has linked with Eastern mysticism

to present a new face to modern society. Theories and practices based on

the so-called ancient wisdom of Eastern mysticism and Western occultism

have penetrated every area of contemporary life: science, business, health,

education, psychology, religion, politics, the arts, and entertainment. At its

foundation lies the non-Biblical worldview of pantheism. Pantheism once

773

knocked on the Adventist door through the teachings of Dr. J. H. Kellogg,

superintendent of our first medical facility in Battle Creek, Michigan. One

student of the contemporary scene makes this succinct statement:

"The religious options open to humanity are limited: We can believe in

no God and be atheists. We can believe in one God and be theists. Or we

can believe that all is God and be pantheists. Of these three, pantheism has

been humanity's major preoccupation throughout history. . . . In the ab-

sence of revealed religion, humanity gravitates to natural religion, assumes

nature is all that is, and deifies it and humanity accordingly."—Robert J.

L. Burrows, "Americans Get Religion in the New Age,"

Christianity

Today,

May 16, 1986, p. 17.

One contemporary approach

is to supplement the older occult prac-

tices such as spiritualism with techniques designed allegedly to elevate

humanity. The solution to the human problem is sought in various forms of

meditation, a holistic health movement, and efforts to awaken the "higher

powers" alleged to be latent within each person.

This week we will examine the Bible's insights on the nature of the oc-

cult and the attitude the Christian should adopt to it.

I. INTELLIGENT BEINGS IN OPPOSITION TO GOD (LEV. 17:7).

Against what kind of worship was Israel warned? Lev. 19:4; 26:1,

30.

Who were the powers behind such worship? Lev. 17:7; compare

Deut.

32:17;

Psalm 106:34-38.

Who were the Israelites to worship? Why? Ex. 20:3-6, 11.

What insight does the apostle Paul give on the demonic powers that

are opposed to the one true God? How should Christians relate to

them? 1 Cor. 10:19-21.

"Knowing the real nature of idol worship,

that it is communing with

Satan and his evil angels, Paul urgently admonishes the Corinthians to

avoid idolatry. Christians are solemnly dedicated to Christ; they belong to

Him by creation and redemption, and they cannot give the least degree of

sanction to a form of worship that would give honor to any being other

than the one true God."—SDA

Bible Commentary,

vol. 6, pp. 746, 747.

How did the devils originate? What is their relationship to God?

Rev. 12:7-9; 2 Peter 2:4; compare Isa. 14:12-14; Eze. 28:13-18.

"The connection of the visible with the invisible world,

the ministra-

tion of angels of God, and the agency of evil spirits, are plainly revealed in

the Scriptures, and inseparably interwoven with human history. There is a

growing tendency to disbelief in the existence of evil spirits, while the holy

angels that 'minister for them who shall be heirs of salvation' (Hebrews

1:14) are regarded by many as spirits of the dead. But the Scriptures not

only teach the existence of angels, both good and evil, but present unques-

tionable proof that these are not disembodied spirits of dead men."

"Evil spirits, in the beginning created sinless, were equal in nature,

power, and glory with the holy beings that are now God's messengers. But

fallen through sin, they are leagued together for the dishonor of God and

the destruction of men. United with Satan in his rebellion, and with him

cast out from heaven, they have, through all succeeding ages, cooperated

with him in his warfare against the divine authority. We are told in Scrip-

ture of their confederacy and government, of their various orders, of their

intelligence and subtlety, and of their malicious designs against the peace

and happiness of men."

—The Great Controversy,

pp. 511, 513.

Since Satan has usurped control of this planet by leading Adam

and Eve into sin, what position is he recognized as holding? John

12:31; 2 Cor. 4:4.

As probationary time shortens, in what kinds of activities will the

devils engage? What is their purpose? 1 Tim. 4:1; Rev. 16:13, 14.

How can Christians be protected from believing the delusive

"doctrines of devils?" Eph. 6:10-18.

Our secular society is ripe for satanic deceptions.

To a large extent

the scientific mind has turned away from the Bible and from the claims

and authority of God. Likewise secular man rejects belief in Satan and evil

spirits. Because modem physics now views energy as the fundamental

reality, there is a tendency on the part of some secular intellectuals to iden-

tify it with the pantheism taught by Eastern mysticism. The attempt is to

unite modern science, the occult, and Eastern mysticism into one world

system of belief.

The pantheistic view of reality clashes with the testimony of the

Bible:

1. It denies the existence of a personal, creator God who stands out-

side His creation. 2. It rejects the biblical teaching that the human family

has sinned and can be redeemed only through the merits of the sinless life

and atoning death of the Saviour, Jesus Christ. 3. It teaches that there is no

death or final judgment to meet. Life is upward and mobile through rein-

carnations. 4. Physical phenomena, such as the curing of disease, are

thought to be caused by latent "higher powers" within the human mind, or

by the radiating energy of which all reality is said to be composed.

Such a view blinds the mind to the workings of Satan, who is using

every possible means to draw humanity to its ruin and to block the gospel

of God's grace from its saving mission.

"None are in greater danger from the influence of evil spirits than

those who, notwithstanding the direct and ample testimony of the

Scriptures, deny the existence and agency of the devil and his angels.

So long as we are ignorant of their wiles, they have almost inconceivable

advantage; many give heed to their suggestions while they suppose them-

selves to be following the dictates of their own wisdom. This is why, as we

approach the close of time, when Satan is to work with greatest power to

deceive and destroy, he spreads everywhere the belief that he does not

exist. It is his policy to conceal himself and his manner of working."—The

Great Controversy,

p. 516.

Ask yourself.

Am I aware of the pervasive influence of pantheism in

the media, in education, in all aspects touching my life?

f4.1A

IL WARNINGS AGAINST SPIRITUALISM (Lev. 20:6, 27).

With whom did God prohibit His people to counsel? Why? Lev.

19:31; compare Isa. 8:19.

10.

On what satanic statement does the practice of Spiritualism rest?

Why is Satan's statement erroneous? Gen. 3:4; Psalm 146:3, 4;

Eccl. 9:5, 6,10; compare John 11:11-14.

11.

King Saul attempted to communicate with the deceased prophet

Samuel. (See 1 Sam. 28:7-25.) Through the medium of Endor an

apparition resembling Samuel spoke to him. Was God com-

municating with Saul in this manner? (See 1 Sam. 28:6; 1 Chron.

10:13, 14.) If Heaven was not speaking to Saul in this seance, with

whom was the king in contact?

"The 'familiar spirits' were not the spirits of the dead, but evil an-

gels, the messengers of Satan.

Ancient idolatry, which . . . comprises both

worship of the dead and pretended communion with them, is declared by

WED

the Bible to have been demon worship. . . . In their supposed worship of

dead men they were in reality worshiping demons.

"Modem spiritualism, resting upon the same foundation, is but a

revival in a new form of the witchcraft and demon worship that God con-

demned and prohibited of

old."—Patriarchs and Prophets,

pp. 685, 686.

Mediums and others who do not believe in the God of the Bible, yet

think that they are guided and instructed by good and wise spirits, are

being deluded. The Bible reveals that such spirits are evil angels who war

against God and all that is holy and good. Without a commitment to the

teachings of the Bible the modern secular person (whether educated or not)

has no defense against the deceptions of the occult and Eastern mysticism.

They often think that latent supernatural forces are being activated.

12.

In Israel's theocracy what directions did the Levitical law give in

regard to persons who functioned as mediums for the dark

powers? Lev. 20:6, 27.

"Spiritualists are increasing in numbers. ... The only safety for the

people of God is to be thoroughly conversant with their Bibles, and be in-

telligent upon the reasons of our faith in regard to the sleep of the dead.

"Satan is a cunning foe. And it is not difficult for the evil angels to rep-

resent both saints and sinners who have died, and make these repre-

sentations visible to human eyes. These manifestations will be more fre-

quent, and developments of a more startling character will appear as we

near the close of

time." Evangelism,

p. 604.

Think about this. What can I do to prevent deception by unholy

powers?

HI. WARNINGS AGAINST THE PRACTICES OF SORCERY (Lev.

19:26).

13.

In what practices of the Canaanites were the Israelites strongly

forbidden to engage? Lev. 19:26; Dent. 18:9-14.

The Canaanites and Babylonians were deeply involved in the occult

in all its forms. The Levitical code prohibited all forms of divination and

magic, as well as spiritism. The Hebrew word rendered "enchantment' in

the King James Version (Lev. 19:26) carries the meaning "to divine," "to

determine the future," or "to discover hidden knowledge." Nebuchadnez-

zar "divined" which nation he should attack first (Judah or the Am-

monites) by consulting a quiver of arrows, figurines, and an animal liver.

(See Eze. 21:21.) While these procedures appear irrational to us—and they

are—we must not forget that the dark powers stood behind these occult

practices.

Divining may take a variety of forms in the occult. It naturally links it-

self with two large areas of human concern: 1. the desire to know the fu-

ture, and 2. the desire to diagnose and cure disease. Psychic healing has al-

ways been an important aspect of the occult.

14. In what manner did God reprove king Ahaziah, the ruler of the

northern kingdom of Israel when he sought healing through

demonic powers? 2 Kings 1:2-4,16,17.

Warning to Christians now.

"Today the mysteries of heathen worship

are replaced

the secret associations and seances, the obscurities and

wonders, of spiritistic mediums. The disclosures of these mediums are

eagerly received by thousands who refuse to accept light from God's word

or through His Spirit. Believers in spiritism may speak with scorn of the

magicians of old, but the great deceiver laughs in triumph

as they yield to

his arts under a different form. . . .

"The apostles of nearly all forms of spiritism claim to have power to

heal. They attribute this power to electricity, magnetism, the so-called

`sympathetic remedies,' or to latent forces within the mind of man. And

there are not a few, even in this Christian age, who go to these healers, in-

stead of trusting in the power of the living God and the skill of well-

qualified physicians. The mother, watching by the sickbed of her child, ex-

claims, 'I can do no more. Is there no physician who has power to restore

my child?' She is told of the wonderful cures performed by some clair-

voyant or magnetic healer, and she trusts her dear one to his charge, plac-

ing it as verily in the hand of Satan as if he were standing by her side. In

many instances the future life of the child is controlled by a satanic power

which it seems impossible to

break."—Prophets and Kings,

pp. 210, 211.

(Italics supplied.)

"These Satanic agents claim to cure disease.

They attribute their

power to electricity, magnetism, or the so-called 'sympathetic remedies,'

while in truth they are but channels for Satan's electrical currents.

By this

means he casts his spell over the bodies and souls of

men."—Evangelism,

p. 609. (Italics supplied.)

Occult practices are today being associated with a current holistic

health movement.

It is correctly recognized that the individual must be

treated as a whole; body, mind, and spirit. But medical centers are being

established in which physicians practicing scientific medicine work along

with psychic healers and practitioners of occultic and Eastern arts. The

Journal of the American Medical Association

reported in 1979 the exist-

ence of more than 500 such centers/clinics in the United States. They are

headed and staffed by physicians and holistic health care practitioners.

Thus, "ancient" (that is, occultic-Eastern) methods of healing and modern

medicine are joining hands. In the same year the prestigious Johns Hopkins

University opened its doors to lectures in "psychic healing" and other

"unconventional treatments."

Psychic healing, the occult, and pantheism.

Psychic healing, often

employing the use of the pendulum or other objects to diagnose and treat

disease, has long been an integral part of the occult. All the occultic-

Eastern methods of treating disease and stress are tied to the non-Biblical

pantheistic world view of reality. There are attempts at times to keep this

fact hidden. It is dangerous for Christians to think that they can borrow and

adapt the healing procedures of the occult. The attempt to give occult prac-

tices a Christian veneer opens the door to satanic delusion and oppression.

Early in their history Seventh-day Adventists were guided by the Holy

Spirit to adopt rational methods in the prevention and treatment of disease.

Medical institutions were established to train physicians, nurses, and

paramedical assistants in the scientific treatment of disease. God works

through appointed medical agencies. He also continues to answer the

prayers of His faithful people as they follow the counsel of Scripture. (See

James 5:13, 15.)

15.

In what other ways do the dark powers confront our modern

society? What only can be our source of protection? Matt. 24:24;

2 Thess. 2:8-12.

Attractive forms of spiritism. "There are many who shrink with horror

from the thought of consulting spirit mediums, but who are attracted by

more pleasing forms of spiritism, such as the Emmanuel movement. Still

others are led astray by the teachings of Christian Science, and by the mys-

ticism of theosophy and other Oriental

religions."—Evangelism,

p. 606.

WHAT DOES THIS MEAN TO ME TODAY?

•

Why is it dangerous for me as a Christian to employ the procedures

of the occult—such as the use of the pendulum, hand passes over the

body, transcendental meditation—even though they appear at times to

"work"?

•

Why does a pantheistic world view destroy my Christian faith?

•

How can a biblical knowledge of the nature of man and of the exist-

ence of evil angels protect me from the delusions of the current

spiritistic movements?

•

How can I share the principles of this lesson so as to safeguard others

from the subtle dangers of pantheism?

FURTHER STUDY AND MEDITATION:

Read "Ancient and Modern

Sorcery," in

Patriarchs and Prophets,

pp. 683-689, and "Agency of Evil

Spirits," in

The Great Controversy,

pp. 511-517;

Testimonies,

vol. 8,

pp. 290, 291.

SUMMARY: The Levitical prohibitions against pagan occultism are

present truth for Christians today. Satanic agencies—as angels of light (2

Cor. 11:13-15)—confront our modem society with "new" forms of the

ancient demonic practices. Only as God's people are committed to union

with Christ and His Word can He protect them from Satan's deceptions

and false philosophies.

Answers to Mission Quiz

(From page 36.)

All three. Each true disciple of Jesus

has a responsibility for the witness of

Christ's mission to the unbelievers in

his/her own culture as well as to all

peoples of the world.

b and d. Missionary means one who

goes to take a message—the gospel. That

person may engage in any occupation

while witnessing or assisting the witness.

False. We are embarking on an age of

renewed mission. But missionaries will be

different in the 1990s. Those from

developed countries will probably have

specialized technical skills or will adapt to

the culture, and work at the grass roots

level. The numbers of missionaries from

underdeveloped countries will

dramatically increase.

False. While many outstanding

missionaries have been of Germanic

descent, other peoples also have produced

wonderful missionaries out of all

proportion to their numbers. Mussau

Islanders, of Papua New Guinea, are an

example.

c. Missionary activity was highest in

the United States when society was

obsessed with pushing back frontiers,

making do with what was available, and

striving to achieve new heights—to fulfill

the impossible dream.

b. Frontier missions need not open

the work in a brand new country.

Missions may reach out to an unreached

people such as the Sioux Indians of North

America.

d. And response a may not be

essential either.

b. The Kalahari Bushmen. For more

information, check your world mission

reports in Sabbath School. Or write

MISSION, Department of Church

Ministries, 6840 Eastern Avenue NW.,

Washington, D.C. 20012.

MISSIONS:

Hands Around

The World

On the other side of the

globe, the bushmen of Africa's

Kalahari Desert desperately

need medical help. Your Thir-

teenth Sabbath Offering will

give it to them.

Show you care.

Thirteenth Sabbath Offering

March 25

Adult

Lesson

5-0olliness and Health

THIS WEEK'S STUDY: Leviticus 3:17; 15:31-33; 19:17-18.

MEMORY TEXT: "Ye shall be holy: for I the Lord your God

am holy" (Leviticus 19:2).

YOU CAN REFLECT GOD'S IMAGE.

The book of Leviticus gives in-

struction regarding holiness, or sanctification, as it relates to the Chris-

tian's health and well-being. Although sin has weakened the human

family, God devised the plan of salvation to restore in repentant sinners the

image of their Maker.

OVERVIEW: HOLINESS AND HEALTH

Lev. 3:17

Lev. 15:31-33

Lev. 19:11-18

Holiness and

nutrition

Holiness and

cleanliness

Holiness and

mental health

IN HARMONY WITH A HOLY GOD.

The motto of the book of Levi-

ticus can be summed up in the words of our memory text: "Ye shall be

holy: for

the Lord your God am holy" (Lev. 19:2). A similar statement

occurs elsewhere in the book (Lev. 11:44, 45; 20:26).

The Lord is holy—"a God of truth and without iniquity, just and right"

(Deut. 32:4). He says, "I the Lord, which sanctify you, am holy" (Lev.

21:8). Because God is infinitely pure, He wishes to save His people from

sin and separate them from all its effects. Consequently the religion of the

Bible is more than certain fundamental beliefs about God. It involves a

manner of living, as well. It is living for the God who has redeemed us, in

harmony with the principles of His Word.

"Holiness is not rapture: it is an entire surrender of the will to

God;

it is living by every word that proceeds from the mouth of God; it is

doing the will of our heavenly Father; it is trusting God in trial, in darkness

as well as in the light; it is walking by faith and not by sight; it is relying

on God with unquestioning confidence, and resting in His love."—The

Acts of the Apostles,

p. 51.

One aspect of sanctified living touched on in the book of Leviticus is

the physical health of God's people. The holy God would have holy, happy

people. The religion of the Bible always promotes the wholeness of life,

the well-being of God's followers. The religious instruction God gave an-

cient Israel affected their health, both mentally and physically.

SWAB

I. HOLINESS AND NUTRITION (Lev. 3:17).

When Israel came out of Egypt, the Lord promised that, if they would

be obedient to Him and observe His commandments and statutes, He

would bless them physically. "I will put none of these diseases upon thee,

which I have brought upon the Egyptians: for I am the Lord that healeth

thee" (Ex. 15:26). Although the book of Leviticus does not address health

issues directly, in the light of modem science it is evident that religious

guidelines given by God served to promote the general health of the

people.

What parts of food animals were strictly forbidden to be eaten?

Lev. 3:17; 7:23-26.

The fat and blood of sacrificial animals were used in the sanctuary

sacrifices. In most of the sacrifices it was essentially the fat that was

burned on the altar. The sprinkling of the blood provided atonement.

By reserving the fat and blood as sacred to the ritual, the Lord removed

a potential cause of disease from His people. While blood carries the

nutrients for life to our body cells, it also carries away their waste products.

It is the stream in which disease germs travel throughout the body. Forbid-

ding the consumption of animal blood was a boon to Israel. So also was the

prohibition against eating animal fat, which is one of the great causes of

heart and vascular diseases in modem industrial countries.

Smoking and high cholesterol levels cause half the deaths in the United

States and Great Britain in people between the ages of 40 and 69. Too

much cholesterol in the blood results in the gradual clogging of the blood

vessels. The normal flow of blood is impeded. Blockage of a blood vessel

supplying the heart results in a heart attack. Diet and internal metabolism

are the factors that determine the amount of cholesterol in an individual's

blood stream.

According to modem scientists the chief cause of cholesterol build-up

in the blood vessels is the amount of saturated fat from dairy and land an-

imal products that a person eats. In removing animal fat and blood from

the diet of Israel, God protected His people from potential causes of sick-

ness.

What were the keys for determining what land and water animals

could be eaten by the Israelites? Lev. 11:1-12.

What kinds of bird were unsuitable for food? Lev. 11:13-23.

What other animal life was specifically forbidden? Lev. 11:29, 30.

What did God mean by the terms

clean

and

unclean?

Why did

God impose dietary rules? Lev. 11:47; 20:25, 26.

Many Christians believe that the distinction between "clean" and "un-

clean" is no longer valid. They argue that it is simply a ceremonial law

that ceased to function when the Jewish ritual system met its antitype.

What is unsound in the above reasoning? How far back in histori-

cal time did God's people know about the distinction between

"clean" and "unclean" animals? Gen. 7:1, 2.

What was the diet God first provided for the human family at crea-

tion? What was the diet after the fall of our first parents? Gen.

1:29; 3:18.

When was God's second best, supplemental diet of clean flesh foods

first permitted? Gen. 9:3, 4.

It is evident from the book of Genesis that the clean/unclean distinction

between animals did not originate with Moses. The distinction was probab-

ly stated after the Fall when the sacrificial system was instituted, because

only "clean" animals were used for sacrifice. (See Gen. 8:20.) When flesh

eating was permitted after the Flood, it was natural for God to restrict it to

the "clean" categories.

We do not know scientifically why one animal is designated as "clean"

and another as "unclean." The distinction simply means that a particular

kind of flesh is fit for food or not fit for food. Eating "clean" flesh or

abstaining from "unclean" flesh foreshadowed nothing. It appears to have

been a health guideline given to Noah, which is still valid today for the

same reasons.

The principle still stands.

"The story comes to us of Dr. Adam Clarke

who, while calling on a family, was invited to ask the blessing on the meal.

As the chief part of the menu that day they had some kind of pork. It is

said that his prayer was something like this, 'God, if Thou canst bless

under the new covenant what Thou didst curse under the old, please bless

this food.' The demarcation between clean and unclean animals is

not

merely Mosaic. It was in existence before the time of the Flood. There is

no reason to believe that the distinction has ever been done away. This is

one of those cases where a 'Thus saith the Lord' stands clearly delineated,

even though at the present time we cannot offer any scientific reason for

it."—Frank L. Marsh,

Studies in Creationism

(Washington, D. C.: Review

and Herald Publishing Association, 1950), p. 388.

II. HOLINESS AND CLEANLINESS (Lev. 15:31-33).

We can see from Leviticus 15:31-33 that God was serious about the

removal of ritual contamination. The emphasis on such defilements was in-

tended to underline the seriousness of moral sin. It is also evident that in

many cases ritual cleansings functioned to prevent the spread of disease.

10. What was required of a person who handled the dead body of an

animal? Lev. 11:24, 25, 39, 40.

9. What Biblical principle directs the follower of God to eat the best

diet possible? 1 Cor. 6:19, 20; 10:31.

Effects of flesh food.

"We do not mark out any precise line to be fol-

lowed in diet; but we do say that in countries where there are fruits, grains,

and nuts in abundance, flesh food is not the right food for God's people. I

have been instructed that flesh food has a tendency to animalize the nature,

to rob men and women of that love and sympathy which they should feel

for everyone, and to give the lower passions control over the higher powers

of the being. If meat eating was ever healthful, it is not safe now. Cancers,

tumors, and pulmonary diseases are largely caused by meat eating.

"We are not to make the use of flesh food a test of fellowship, but we

should consider the influence that professed believers who use flesh foods

have over others. As God's messengers, shall we not say to the people:

`Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory

God.'?"—Testimonies,

vol. 9, p. 159.

Knowing that God instructed His people from the beginning con-

cerning proper diet, can I find any dietary habits in my life that need

to be modified?

11.

What was required of a person who had to remove a corpse and

the dead person's possessions, or who had to bury the slain from a

battle? Num. 19:14-16; compare 31:19, 20.

12.

What was required of a person who became contaminated with

another person's impurities? Lev. 15:5-12.

In the light of modern understanding of germs and contagion the divine

guidelines are fully vindicated. Although for religious reasons the Israelite

washed his body and his clothes and was "unclean until the even," the

simple procedure of washing the body and clothes was a factor in prevent-

ing the spread of disease.

In 1847 one out of every six women died in the maternity wards

around the world. Dr.

Ignaz Semmelweis, of Vienna, noticed that in his

hospital the physicians and medical students performed autopsies on the

women who had died in the preceding twenty-four hours. Without washing

their hands they would proceed to give pelvic examinations on the living

women. He observed that when that sequence was followed in his ward,

his living patients usually sickened and died. In April of that year fifty-

seven women died in his ward. At that point Dr. Semmelweis instituted the

rule that teachers and students must wash their hands before examining his

patients. The result was that in June, only one out of 42 died; in July only

one out of 84. The fatal infections had been carried from the dead to the

living. (See S. I. McMillen,

None of These Diseases

[Old Tappan, N.J.:

Fleming H. Revell Company, 1963], pp. 12-15.)

13. What instruction did God give in order to keep the living areas of

the Israelites clean from human wastes? What reason did God

give for this procedure? Deut. 23:12-14.

"Every form of uncleanliness tends to disease.

Death-producing

germs abound in dark, neglected corners, in decaying refuse, in dampness

and mold and must. No waste vegetables or heaps of fallen leaves should

be allowed to remain near the house to decay and poison the air. Nothing

unclean or decaying should be tolerated within the

home."—Child

Guidance,

p. 108.

WED

14. What procedure was followed by the examining priest in treating

the Israelite who was suspected of leprosy or some type of skin dis-

ease? Lev. 13:4, 5, 21, 26, 45, 46.

would call this procedure of isolating a person suspected of a con-

tagious disease "quarantine." This might be temporary, but in a confirmed

leper it was made permanent by isolating the diseased person from the

society of his home and city.

15.

What was done to a house suspected of having molds or rot that

would produce disease? Lev. 14:34, 38, 44, 45.

16.

Circumcision of Israelite males was commanded by God as an out-

ward physical sign of loyalty to His covenant. On what day of an

infant's life was it performed? Lev. 12:3.

According to the medical work

Holt Pediatrics

(1953) infants are sus-

ceptible to bleeding between the second and fifth days of life. This seems

to be because vitamin K—an important blood-clotting element—is not

formed in sufficient amount in the child's intestinal tract until the fifth to

the seventh day. Prothrombin, a second element also necessary for normal

clotting, is at its highest level on the eighth day. Medically speaking, we

now know that the eighth day was the best day for the rite of circumcision.

(See S. I. McMillen,

None of These Diseases,

pp. 19-21.)

God took care to instruct His people for optimal health. Can I do

less today than follow His commands?

Vie

III. HOLINESS AND MENTAL HEALTH (Lev. 19:11-18).

Negative thoughts of self-centeredness, anger, and revenge tend to

depress the general health.

An outgoing attitude of kindness and helpful-

ness promotes well-being. To be merciful is to act in a manner similar to

that of the heavenly Father (Matt. 5:45).

17. Read Lev. 19:11-18 and answer the following questions:

Note that there are four couplets: (1) vs. 11-12; (2) vs. 13-14; (3)

vs. 15-16; (4) vs. 17-18. What phrase closes each couplet? What

does it mean? How does it relate to our memory verse, Leviticus

19:2?

What direction is given in each couplet that would help an Israel-

ite develop an outgoing, compassionate attitude toward others?

Vs. 11, 12



Vs. 13, 14



Vs. 15, 16



Vs. 17, 18



18. For what purpose did Jesus draw on this section of Leviticus

(Lev. 19:17, 18)? Matt. 22:34-40; Compare Rom. 13:8-10.

The principle of love.

"The first four of the Ten Commandments are

summed up in the one great precept, 'Thou shalt love the Lord thy God

with all thy heart.' The last six are included in the other, 'Thou shalt love

thy neighbor as thyself.' Both these commandments are an expression of

the principle of love. The first cannot be kept and the second broken, nor

can the second be kept while the first is broken. When God has His rightful

place on the throne of the heart, the right place will be given to our neigh-

bor. We shall love Him as ourselves. And only as we love God supremely

is it possible to love our neighbor impartially."—The

Desire of Ages,

607.

19.

What agricultural laws were designed to weaken the self-centered

nature of the people and promote a spirit of compassion and

generosity? Lev. 19:9, 10; 23:22; Deut. 24:19-22.

20.

Why would the method of assisting the poor described in Leviticus

19:9, 10 be superior to granting them an outright gift of food?

21.

What kind of guideline was legislated to prevent an Israelite from

taking advantage of his less fortunate neighbor who might need to

borrow from him? Lev. 25:35-38.

22.

What civil provisions provided for the natural renewal of the soil?

What law provided for the periodic return of all property that had

changed hands to the original owner or his heirs? Lev. 25:1-24.

The sabbatical year permitted the land to lie fallow for a time. Its

natural production provided for the poor. The jubilee year, which came

every 50 years, was intended to equalize the economy by requiring all pre-

viously sold properties to be returned to their original owners. Thus God

designed to teach a compassionate, unselfish spirit within His people.

Living wholeheartedly for God and for others—the core principle of Bible

religion—had the effect of blessing the giver. He enjoyed spiritual,

psychological, and physical health.

"Men were to cooperate with God

in restoring the diseased land to

health, that it might be a praise and a glory to His name. And as the land

they possessed would, if managed with skill and earnestness, produce its

treasures, so their hearts, if controlled by God, would reflect His charac-

ter."—Ellen G. White Comments,

SDA Bible Commentary, vol.

1112.

APPLICATION TO MY LIFE:

•

What changes in my life-style should I make now in order to avoid

the major killer diseases that are to a large extent preventable?

•

Are there basic practices to ensure cleanliness in my person and home

that I should incorporate in my daily living?

•

How can I live a more outgoing, generous life?

FURTHER STUDY AND MEDITATION: Read "Health Principles,"

"Cleanliness,"

Child Guidance,

chapters 16,

17; The Desire of Ages,

556;

Selected Messages,

bk. 2, p. 32.

SUMMARY: "Ye shall be holy: for I the Lord your God am holy" is the

motto of Old Testament religion. It is also the motto of the New. The

apostle Peter challenges Christians with the same ideal. (See 1 Peter 1:16.)

Wholeness for God involves our physical and mental natures, as well as

our spiritual. We honor God by obeying His physical law, as well as His

moral law. Both were designed for our happiness.

is a sign of contradiction—a

true



living symbol of the Cross. He

or she is a person who becomes

Christian

weakto be strong . . and

nds

love by giving it away."

—Joseph Roy

Adult Lesson

1525R11@oin

HoIllness and the Horne

THIS WEEK'S STUDY: Leviticus 18, 20. Guidelines for moral purity.

MEMORY TEXT: "For this is the will of God, even your

sanctification, that ye should abstain from fornication" (1 Thes-

salonians 4:3).

THE CREATOR KNOWS MY NEEDS.

The sexual powers are sacred

to marriage, which is a divinely ordained union. The Levitical guidelines

for sexual morality are based on the divine principle that 'wholeness' and

`normality' are essential aspects of holiness. These aspects of holiness are

found in conformity to God's plan. Consequently, sexual deviations from

the Creator's original design are sin because they introduce confusion and

mar the divine ideal. Living according to the Creator's design promotes

genuine happiness.

OVERVIEW: HOLINESS AND THE HOME

Gen. 1:26-28

Lev. 18, 20

1 Cor. 6:13-20

God-created

Powers

Sin-perverted

Powers

Spirit-controlled

Powers

GOD'S ABSOLUTES PROTECT ME.

Worldly societies are experienc-

ing constantly shifting values. There seem to be no absolutes, no rock-

grounded principles of life. The only "absolutes" for many are the current

whims and fancies of the day. The aim is to look out for "number 1" and do

whatever "feels good" to you. This is especially true in the area of morals.

Without the restraining grace of God we humans reveal our inner

depravity.

Contamination from loose morals is a threat to modern Christi-

ans, as it was to Israel in both Egypt and Canaan. By the inspired guide-

lines of Leviticus, God moved to protect His people from the licentious-

ness of the corrupt Canaanites who surrounded them. He sought to pre-

serve their moral and spiritual integrity.

Seven times Leviticus 18 emphasizes that God's holy people were not

to defile themselves by engaging in the immoral practices and customs of

the Canaanites. (See vs. 3, 24, 26, 27, 29, 30.) Six times the Lord re-

minded them:

am the Lord your God" (vs. 2, 4, 5, 6, 21, 30)—a phrase

that would imply: "Be holy, be morally pure, for

am holy."

The phrase carried another important message for Israel and for us: that

all the actions of our lives are carried out in the presence of God. His eye

is upon us. (See Psalm 139:1-12.)

Because the instructions in Leviticus assume a previous understanding

of the divine plan for marriage, we begin our study this week in Genesis.

I. GOD-CREATED POWERS (Gen. 1:26-28).

How are human beings differentiated from God and from animals?

What powers were they given? Within what sphere do these powers

have their proper function? Gen. 1:26-28; 2:22-24.

Human beings were made a new and distinct order. They were created

as sexual beings. The Creator entrusted them with the power of procrea-

tion, the ability to populate the earth with other persons like themselves.

Whereas animals and the other lower forms of life reproduce instinctively,

God intends that human procreative powers should be subject to divine

principle and reason. God designs that humanity's sexual expression

should be within the loving bonds of marriage.

What other purpose besides that of reproduction is served by

humanity's sexual powers? Prov. 5:18-20; compare 1 Cor. 7:3-5.

In the first explicit reference to conjugal love (Gen. 4:1) Adam is said

"to know" his wife, Eve. The Hebrew term emphasizes intimate under-

standing of something gained by experience. The marriage privilege was

designed to bind two lives together in a sacred whole: heart to heart, mind

to mind, body to body, and will to will. It was intended to sweeten and en-

hance the blending of two lives in a deep, never-failing, supportive

relationship. The Apostle Paul extols the unmarried state as more blessed

for some people. (See 1 Cor. 7:32-40.) Even so, "marriage is honourable

in all, and the bed undefiled" (Heb. 13:4).

An exalted relationship.

"Those who regard the marriage relation as

one of God's sacred ordinances, guarded by His holy precept, will be con-

trolled by the dictates of reason.

"Jesus did not enforce celibacy upon any class of men. He came not to

destroy the sacred relationship of marriage, but to exalt it and restore it to

its original sanctity. He looks with pleasure upon the family relationship

where sacred and unselfish love bears

sway."—The Adventist Home,

121.

"God celebrated the first marriage.

Thus the institution has for its

originator the Creator of the universe. 'Marriage is honorable' (Hebrews

13:4); it was one of the first gifts of God to man, and it is one of the two in-

stitutions that, after the Fall, Adam brought with him beyond the gates of

Paradise. When the divine principles are recognized and obeyed in this

relation, marriage is a blessing; it guards the purity and happiness of the

race, it provides for man's social needs, it elevates the physical, the intel-

lectual, and the moral nature."—Patriarchs

and Prophets,

p. 46.

What happy picture of domestic wholeness is drawn by the psalmist

as reflecting Heaven's ideal? Psalm 128:1-6.

Human happiness derives from being in harmony with the will of the

Creator. Marriage as a committed relationship is used in the Bible to il-

lustrate the relationship God desires to have between Himself and His

people. A marriage functioning in harmony with the divine plan provides a

little heaven on earth.

"The home circle should be regarded as a sacred place,

a symbol of

heaven, a mirror in which to reflect ourselves. Friends and acquaintances

we may have, but in the home life they are not to meddle. A strong sense

of proprietorship should be felt, giving a sense of ease, restfulness,

trust."—The

Adventist Home,

p. 177.

Ask

yourself.

How can my home be a "sacred place" in which family

members may feel safe and loved?

IL SIN-PERVERTED POWERS (Lev. 18, 20).

Under the

influence of their polytheistic religions the people of Egypt

and Canaan commonly violated the marriage ideals the Creator had estab-

lished for humans. The holiness—the wholeness—of the family was often

fractured by bizarre, unnatural practices.

How did God warn Israel of the seriousness of copying the immoral

practices of the Egyptians and Canaanites? Lev. 18:1-5, 24-30;

20:22-23.

Incest was one practice among the Canaanites that violated the

sanctity of the home. What rules did God give for marrying rela-

tives? What punishment did violators incur? Lev. 18:6-18; 20:11,

12, 14, 17, 19-21.

The Code of Hammurabi (c. 1727 B.C.) and the Hittite Code (c. thir-

teenth century, B.C.) both deal with prohibitions against incestuous unions.

However, the Mosaic legislation (mid-fifteenth century, B.C.) provided the

more extensive and thorough guidelines. Twelve articles are presented

which cover fifteen prohibitions (Lev. 18:1-18; Deut. 22:30), the punish-

ments for violation (Lev. 20), and certain curses (Deut. 27:20, 22, 23). Car-

nal union or marriage with relatives was forbidden within two degrees of

blood-relation or of non-blood relation. The nearest relatives who were

permitted to many were first cousins. Like the other codes the Mosaic laws

have some omissions. Common custom was sufficient to control those

areas. Like English case law, when a Mosaic rule was laid down the prin-

ciple or spirit of the law was to be followed in other related situations.

What was another form of immorality that struck at the intimate,

sacred circle of marriage? Which precepts of the Ten Command-

ments were designed to protect the home at this point? Lev. 18:20;

Ex. 20:14, 17.

In Israel's theocracy, what punishment befell those who committed

adultery? Why? Lev. 20:10, 22-24.

Dishonesty in marriage.

"This commandment [seventh] prohibits all

immoral relations between the sexes, and since the illicit act is the result of

evil thinking, it also forbids mental uncleanness and lustful looks. Adultery

is unfaithfulness to the marriage relationship on the part of either husband

or wife. . . . Adultery is the breaking of a most solemn vow and the

betrayal of a most sacred trust. It is dishonesty in the most sacred and bind-

ing of all the relationships of life."—Taylor Bunch,

The Ten Command-

ments

(Washington, D.C.: Review and Herald Publishing Association,

1944), pp. 121, 122.

How did the Lord regard the immoral use of the body for hire?

Lev. 19:29; compare Lev. 21:9.

What perversions of the physical powers did the Lord strictly

prohibit? Lev. 18:22,

23;

20:13, 15, 16.

In these ancient guidelines to moral purity, which God gave His people,

we may see how sin perverts the sacred physical powers when we yield to

the temptations of passion. Such sins mar the holiness of God. They frac-

ture His ideal for a holy people. They destroy the wholeness of their per-

sons, their homes, and their families.

"Homosexuality was uniformly condemned in the Old Testament

an abomination,

for which the punishment was death (Lev. 20:13). It vio-

lated the natural order of sexual relationships, and catered to perverted lust

rather than to procreation of the species"—R. K. Harrison,

Leviticus,

192.

Think it through.

Reading these verses makes it apparent that noth-

ing but the highest standard of thought and conduct can be tolerated by the

Creator. Is my life consistent with this high standard? If not, what must I

do to correct the problem?

III. SPIRIT-CONTROLLED POWERS (1 Cor. 6:13-20).

The New Testament, like the Old, teaches that the physical powers are

sacred to the marriage bond.

10.

What New Testament view of the human body strengthens the

Christian's resistance to sins of the flesh and provides power to

live a morally pure life? 1 Cor. 6:18-20.

Like the ancient sanctuary, holy people—God's, by right of creation

and redemption—become temples, dwelling places of God through the

Holy Spirit. The presence and control of the Holy Spirit brings enabling

strength to resist sin and to live in harmony with God's will. And the

Christian glorifies the Creator, or brings honor to the Creator, by using all

his physical powers in accordance with the Divine plan.

A willing slave.

"Not your own.

This is the sixth argument against the

vice of fornication. . . . Man does not belong to himself; he has no right to

use his powers according to the wishes and promptings of his unconverted

body. He is the property of God by creation and by redemption. Man is

bound to live mentally, physically, and spiritually as God directs, to the

glory of His name, and not to the gratification of fleshly desires. The con-

verted man is, indeed, a willing slave of Jesus Christ, . . who lives only to

please his Master."—SDA

Bible Commentary,

vol. 6, p. 703.

11.

What will the practice of any shade of immorality prevent? 1 Cor.

6:9-10, 15; compare Rom. 1:26-27.

As long as sin reigns, the demands of the carnal nature will break out in

deviant, immoral behavior. Modern civilized society has few restraints,

morally speaking. Our times mirror the age before the Flood and the times

of Sodom.

Yet Christians must relate to their fellow beings as the Master did.

He reached out to publicans, adulterers and harlots, seeking through His

forgiving grace to win them back to the purity of God's ideal for their hap-

piness. His grace was saving grace; it did not confum the believer in his or

her sins. He said in effect, "God loves you. He accepts your repentance

and freely forgives you. Go and sin no more." (See John 8:11; compare

Luke 7:47-50.)

Persons who practice homosexual life styles often argue that their

sexual orientation is natural. They want Christians to accept their form of

behavior as a normal option to heterosexual marriage.

12.

What is the Lord's answer to this current viewpoint? Can divine

power change the lives of His children who have forsaken the

Lord's design? 1 Cor. 6:9, 11; compare Gal. 5:16-25.

God does not speak in such strong language because He wishes to

deny His children genuine happiness.

Debasing habits ruin lives. Sin al-

ways breaks down and destroys. The divine counsel given in love is, "Re-

pent, and turn yourselves from all your transgressions; so iniquity shall not

be your ruin." "For I have no pleasure in the death of him that dieth, saith

the Lord God: wherefore turn yourselves, and live ye" (Ezek. 18:30, 32).

Many students of the modern scene have concluded that homosexu-

ality is a learned behavior.

The real issue is that handicaps, whether ac-

quired from inheritance, environment, or accident, cannot be made excuses

for sinning. A person may by inheritance or accident be incapable of a nor-

mal marriage relationship. But such handicaps do not provide a license to

live an impure life. The good news of the gospel is: "And such

were

some

of you. But you were washed, you were sanctified, you were justified in

the name of the Lord Jesus Christ and in the Spirit of our God" (1 Cor.

6:11, RSV). An alcoholic may never lose his disposition to drink until he

receives an immortal body at Christ's return. Yet by God's grace he can

live soberly now. A homosexual may feel that he can never escape his

deep-seated propensities, but by God's grace he too can live a morally pure

life.

13.

The unnatural sins of the ancients—incest, adultery, homosex-

uality, and prostitution—are prominent in modern society, as

well. Sometimes even Christians succumb to their appeal. What

should such widespread, brazen, and open conduct tell us about

the times in which we live? Luke 17:26-30.

Separate from sin.

"The world is fast becoming ripe for destruction.

Soon the judgments of God are to be poured out, and sin and sinners are to

be consumed. . . .

"There was a coming out, a decided separation from the wicked, an

escape for life. So it was in the days of Noah; so with Lot; so with the dis-

ciples prior to the destruction of Jerusalem; and so it will be in the last

days. Again the voice of God is heard in a message of warning, bidding

His people separate themselves from the prevailing

iniquity."—Patriarchs

and Prophets,

p. 166.

14.

With what words did Jesus describe the Creator's ideal for

human beings created as sexual persons? Can persons live happy,

useful lives as singles? Matt. 19:3-6; 1 Cor. 7:6-9.

Jesus reaffirms God's ideal of monogamous marriage.

The sexual

powers are sacred to this union and intended by the Creator to function

only in this hallowed, intimate marital relationship. The entrance of sin

into our world has altered human relationships to a large degree. While

marriage may not now be possible for each person, this in no wise permits

promiscuity on the part of single persons. By God's grace the sexual drives

can be sublimated. Worthwhile interests can be pursued leading to a rich

and rewarding life. Christian singles, as well as marrieds, are privileged to

live under the control and direction of the Holy Spirit, who indwells every

believer.

15. In what ways did Jesus honor the marriage institution when here

on earth? John 2:1-11.

"In both the Old and the New Testament, the marriage relation is

employed to represent the tender and sacred union that exists between

Christ and His people.

To the mind of Jesus the gladness of the wedding

festivities pointed forward to the rejoicing of that day when He shall bring

home His bride to the Father's house, and the redeemed with the Redeemer

shall sit down to the marriage supper of the

Lamb."—The Desire of Ages,

p. 151.

APPLYING THIS LESSON TO MY LIFE:

•

God's holiness calls me to live in moral purity before Him. Are there

practices in my life that He is asking me to put away through His

grace?

•

How does knowing that I am a temple for the Holy Spirit assist me in

controlling my physical desires?

•

What practical steps can I take to develop a life of moral purity in

thought and action when I am surrounded by sex-saturated media that

continually appeal to my physical passions?

FURTHER STUDY AND MEDITATION:

Read "Marital Duties and

Privileges,"

The Adventist Home,

pages 121-128; "The Builders of the

Home,"

The Ministry of Healing,

pages 356-362.

SUMMARY:

God's holiness extends to the hallowed precincts of the mar-

riage bed. "Marriage is honourable in all, and the bed undefiled" (Heb.

13:4). God's plan—when followed—will make the Christian home a little

heaven in which to go to heaven.

Adult

Lesson

HoOlness and

Commlitment

THIS WEEK'S STUDY: Leviticus 26, 27. A study of the significance

of God's covenant promises and Israel's practice of making vows.

MEMORY TEXT: "What shall I render unto the Lord for all

his benefits toward me? I will take the cup of salvation, and call

upon the name of the Lord. I will pay my vows unto the Lord

now in the presence of all his people" (Psalm 116:12-14).

OUR HOLY GOD KEEPS HIS WORD.

His promises never fail. In like

manner His holy people are challenged to stand by their commitments.

OVERVIEW: HOLINESS AND COMMITMENT

Leviticus 26

Leviticus 27

Divine vows:

Covenant promises/curses

Human vows:

Dedication/tithe

SACRED VOWS TO GOD AND MAN.

To a great extent the stability of

human society depends upon our truthfulness with one another. A man's

word should be as good as his bond. A promise is a sacred matter and

should be kept inviolate if at all possible. Our communities would soon be

in chaos if we could no longer depend upon one another's commitments.

God is dependable.

The same is true in the spiritual realm. How uncer-

tain human existence would be if we could no longer rely upon God's pro-

mises! He assures us through the prophet Malachi,

am the Lord, I

change not" (Mal. 3:6). The apostle James characterizes our heavenly

Father as One "with whom there is no variableness, neither shadow of

turning" (James 1:17). The testimony of Scripture regarding Jesus is:

"Jesus Christ the same yesterday, and to day, and for ever" (Heb. 13:8).

Our God is dependable.

Taking God seriously.

The religion of the Bible is placed in the form

of a covenant. The covenant is a committed relationship between God and

His people. It involves His promises, our obligations of obedience, and the

saving means to carry out those obligations. This week's study will focus

first on the divine promises made to Israel in the covenant. The Leviticus

26 record will be studied under the heading of Divine Vows.

God takes us seriously.

Strictly speaking Leviticus 26 and 27 stand

outside the literary structure of Leviticus, but they serve to cap and bind

gW3

'together both halves. Chapters 1-16 deal with the sacrificial rites, and

chapters 17-25 deal with holy living. Leviticus 26 emphasizes God's vows

to His people (blessings/curses), while Leviticus 27 emphasizes Israel's

vows to God. A vow is a sacred promise made to the Creator. It is not to

be taken lightly. Christians may learn from Israel's example.

"The people need to be impressed with the sacredness of their vows

and pledges to the cause of God.

Such pledges are not generally held to

be as obligatory as a promissory note from man to man. But is a promise

less sacred and binding because it is made to God? Because it lacks some

technical terms, and cannot be enforced by law, will the Christian disre-

gard the obligation to which he has given his word? No legal note or bond

is more obligatory than a pledge made to the cause of God."—Ellen G.

White Comments,

SDA Bible Commentary,

vol. 6, p. 1056.

SUN

I. DIVINE VOWS: COVENANT PROMISES AND CURSES

(Leviticus 26).

The Covenant blessings

and curses recorded in Leviticus 26 are similar

in some respects to those recorded in Deuteronomy 28.

1. In Leviticus 26 what major blessings are promised by the holy

God to the people of Israel who are called to mirror His charac-

ter?

Verses 3-5



Verses 6-8



Verses 9-10

2. Besides receiving the natural results of living in harmony with

God's physical and moral laws, what was the basis of Israel's

prosperity? Isa. 60:1-6; compare Matt. 5:14-16.

"God desired to make of His people Israel a praise and a glory.

Every spiritual advantage was given them. God withheld from them noth-

ing favorable to the formation of character that would make them repre-

sentatives of Himself.

"Their obedience to the law of God would make them marvels of pros-

perity before the nations of the world. He who could give them wisdom

and skill in all cunning work would continue to be their teacher, and would

ennoble and elevate them through obedience to His laws. If obedient, they

would be preserved from the diseases that afflicted other nations, and

would be blessed with vigor of intellect. The glory of God, His majesty

and power, were to be revealed in all their prosperity. They were to be a

kingdom of priests and princes. God furnished them with every facility for

becoming the greatest nation on the earth."—Christ'

s Object Lessons,

288.

Spiritual Israel is not restricted to a certain land area but is scat-

tered throughout the world. To what degree is spiritual Israel the

inheritor of the material promises made to literal Israel? Rom. 9:6,

7, 23-26; Gal. 3:27-29; compare Heb. 11:10, 16.

What was the greatest promise made in the covenant? What did it

foreshadow? Lev. 26:11-13; compare Matt. 1:23; John 1:14; Rev.

21:3.

If Israel should turn from her allegiance to God and break cov-

enant with Him, what curses or judgments would fall upon them?

Study the following verses in Leviticus 26:

First curse, verses 14-1



Second curse, verses 18-20



Third curse, verses 21, 22



Fourth curse, verses 23-26



Fifth curse, verses 27-39



Terrible as these scourges were, they were designed to save, not merely

to punish. God desired to lead His people to repentance and confession.

(See Lev. 26:40-43.)

Relevance for me.

The children of Israel were promised a blessing if

they obeyed God and a curse if they did not. Does the promise of a bless-

ing or a curse hold true today? What can I do to assure myself and my

church a blessing?

II. HUMAN VOWS: DEDICATIONS (Leviticus 27:1-25).

Vows stand outside the requirements of the covenant relationship. God

does not demand them. But if a commitment is made, a word of promise

spoken, then it becomes a serious matter to violate the vow. Vows are

often made in a crisis situation. If God will heal me from this disease, will

deliver me from my enemies, will grant me a child, will bring me home

again—then I will dedicate my life, or my property to Him. On the other

hand, vows may be made under the prompting of the Spirit when appeals

are made to sustain God's cause. In gratitude to God individuals respond

with sacrificial pledges. When the initial conviction has passed, misgivings

sometimes arise and the temptation presents itself to disregard the vow.

The legislation of Leviticus 27 is designed to protect against this human

tendency.

6. What kinds of things could be vowed or dedicated to God?

•

Lev. 27:1-8



•

Lev. 27:9-13

•

Lev. 27:14-25



Often in Israel a person would make a vow to dedicate himself or

herself to God. What was the nature of Absalom's vow made

during his self-imposed exile in Syria? 2 Sam. 15:8.

While Absalom's later actions demonstrated the insincerity of his vow,

the story provides an insight into how Israel made vows of this kind. In this

instance, Absalom promised that he would

serve

the Lord,

if He would

bring him home again. Had the regulations permitted it, he would have

given the rest of his life to service in the sanctuary. But since this was not

possible, according to the specifications of Leviticus 27:1-8 he could sub-

stitute a money gift. The divine instruction provided a scale of values

based on sex and age. The highest price was set for men at their peak of

strength. The valuations are high in view of the fact that in Biblical times

the average wage of a worker was about one shekel per month. But the

priest was given the responsibility of applying the scale. (See Lev. 27:8.)

People's vows could be made in regard to little children. What

vow did the childless Hannah make and with what results? Why

was no money substituted for Samuel? 1 Sam. 1:11, 22, 25-28.

Hannah's vow arose out of the great bitterness of her lot. In Biblical

times a childless wife often had to bear a good deal of reproach. Children

were earnestly desired. Hannah was faithful to her promise to give Samuel

to the service of the Lord at the sanctuary and to place on him the vow of

a lifelong Nazarite. (See 1 Sam. 1:11; Num. 6:1-21.) Hannah's vow

brought a spiritual revival to Israel through the long ministry of her priest-

prophet son, Samuel.

Hannah fulfilled her vow. "Hannah's prayer was granted; she re-

ceived the gift for which she had so earnestly entreated. As she looked

upon the child, she called him Samuel—`asked of God.' As soon as the

little one was old enough to be separated from his mother, she fulfilled her

vow. She loved her child with all the devotion of a mother's heart; day by

day, as she watched his expanding powers and listened to his childish

prattle, her affections entwined about him more closely. He was her only

son, the special gift of Heaven; but she had received him as a treasure con-

secrated to God, and she would not withhold from the Giver His own."—

Patriarchs and Prophets,

pp. 570, 571.

If an Israelite had second thoughts about his vow of giving to the

Lord an animal used for sacrifice, could he "redeem" it by sub-

stituting another for it? What if he had dedicated an animal that

could not be sacrificed, or had dedicated his house? What was

the procedure for exchange in these cases? Lev. 27:9-15.

10.

There are no examples in the Old Testament of persons who

vowed to give their property to God—in part or in whole. But

one striking example is recorded in the New Testament. What

was the result? Acts 5:1-11.

They broke their vow.

"Deep conviction had rested upon all present,

and under the direct influence of the Spirit of God, Ananias and Sapphira

had made a pledge to give to the Lord the proceeds from the sale of certain

ProPertY.

"Afterward, Ananias and Sapphira grieved the Holy Spirit by yielding

to feelings of covetousness. They began to regret their promise and soon

lost the sweet influence of the blessing that had warmed their hearts with a

desire to do large things in behalf of the cause of Christ. They thought they

had been too hasty, that they ought to reconsider their decision."—The

Acts of the Apostles,

pp. 71, 72.

11.

If vows were not required, why was the failure to keep them

regarded as such a serious matter? Deut. 23:21-23; Eccl. 5:4-6.

"This is an age in which many consider their word as of little weight,

and have small respect for their promises. While this may be expected of

the world, there can be no excuse for any who bear the name of Christ to

repudiate their promise. Yet how many unpaid pledges there are, how

many broken vows!"—M. L. Andreasen,

The Sanctuary Service,

2nd rev.

(Washington, D. C.: Review and Herald Publishing Association, 1947), p.

121.

Ponder this:

When He returns will Christ fmd faith in me?

M. HUMAN VOWS: TITHE (Lev. 27:30-33).

12.

In his distress as a fugitive from home and in response to the

dream God gave him at Bethel, what vow did Jacob solemnly

make? Gen. 28:20-22.

What shall we render unto the Lord?

"Jacob was not here seeking to

make terms with God. The Lord had already promised him prosperity, and

this vow was the outflow of a heart filled with gratitude for the assurance

of God's love and mercy. Jacob felt that God had claims upon him which

he must acknowledge, and that the special tokens of divine favor granted

him demanded a return. So does every blessing bestowed upon us call for

a response to the Author of all our

mercies."—Patriarchs and Prophets,

187.

13.

How is the tithe described? What does that mean? Do these verses

suggest that a person could borrow the Lord's tithes as long as they

were repaid with an additional 20 percent? Lev. 27:30, 31.

Just as holy people are separated from the world and dedicated to God,

so also is the tithe. It is intended to be separated from our increase and

dedicated to God. It is hallowed for His intended purposes.

Withholding tithe.

"The question has been raised whether it is legiti-

mate now to withhold the tithe if later a fifth is added to it. This question

reveals a misunderstanding of the words of Scripture. It was not a matter

of withholding tithe that demanded a fifth to be added. It was a question of

paying the tithe in kind, in wheat, barley, or whatever produce was tithed.

There might be cases in which a man needed wheat for sowing, and would

rather pay in money than in wheat. Under these conditions he might re-

deem the tithe by having the wheat appraised and paying this sum plus one

fifth. The withholding of tithe was never contemplated. . . . Only grain and

garden produce . . . could thus be redeemed. Cattle could not be redeemed

or exchanged."—SDA

Bible Commentary, vol.

1, p. 818.

14.

How was the tithe figured on the lambs and calves of flocks and

herds? Lev. 27:32, 33.

The tithe reserved to God.

"This law [Lev. 27:30] was not to pass

away with the ordinances and sacrificial offerings that typified Christ. As

long as God has a people upon the earth, His claims upon them will be the

same.

"A tithe of all our increase is the Lord's. He has reserved it to Himself,

to be employed for religious purposes. It is holy. Nothing less than this has

He accepted in any dispensation. A neglect or postponement of this duty,

will provoke the divine displeasure. If all professed Christians would faith-

fully bring their tithes to God, His treasury would be

full."—Counsels on

Stewardship,

p. 67.

15.

In Israel how was the tithe used? Why? Num. 18:20, 21, 26-28;

compare Heb. 7:5.

We should distinguish between a "first" and a "second" tithe in the

economy of Israel. Every third year a tithe was taken that was used by the

individual to provide a feast for Levites, foreigners, widows, and orphans

in his home town. (See Deut. 14:28, 29; 26:12, 13.) Although some

scholars believe that this was the same tithe that was given for the support

of the Levites and priests, which was diverted each third year for the care

of these other persons, it is doubtful that it should be thought of that way.

The tribe of Levi did not inherit territory as the other tribes; the "first"

tithe was their inheritance. Thus, those tithes that were used to relieve the

poor from time to time should be designated a "second" tithe. (See

SDA

Bible Commentary, vol.

1, on Deut. 14:29; 26:12.)

16. How does the apostle Paul demonstrate that the tithing principle

in support of the ancient priesthood is still valid to support the

Gospel ministry in the Christian era? 1 Cor. 9:13, 14.

"How changed the order of things in our day!

The Lord's require-

ments and claims, if they receive any attention, are left till the last. Yet our

work needs tenfold more means now than was needed by the Jews.

"The great commission given to the apostles was to go throughout the

world and preach the gospel. This shows the extension of the work, and the

increased responsibility resting upon the followers of Christ in our day. If

the law required tithes and offerings thousands of years ago, how much

more essential are they

now!"—Counsels on Stewardship,

68.

SEARCHING QUESTIONS FOR TODAY:

Have I ever thought of Christianity as a covenant religion? What are

my privileges and responsibilities as a believer in covenant relation-

ship with God?

Have I broken or forgotten solemn vows I have made to God in the

past? What shall I do about these broken promises?

FURTHER STUDY AND MEDITATION:

Read "Sacredness of

Vows,"

Testimonies,

vol. 4, pp. 462-476.

SUMMARY:

Because our God is a covenant-keeping God, faithful in all

His promises, His followers are called to be dependable people, absolutely

trustworthy, faithful in keeping their promises both to God and to their fel-

low beings.

Adult

Lesson

Reverence for God

THIS WEEK'S STUDY: Leviticus 10:1-11; 20:1-5; 24:10-16, 23; 26:2.

SAB

MEMORY TEXT: "Wherefore we receiving a kingdom which

cannot be moved, let us have grace, whereby we may serve God

acceptably with reverence and godly fear: for our God is a con-

suming fire" (Hebrews 12:28, 29).

YOUR RELATIONSHIP WITH GOD IS OF FIRST IMPORTANCE.

God's claim to reverence and worship is based upon the fact that He is the

Creator and to Him all other beings owe their existence. To know how to

come to God in reverence and how to serve Him with godly fear and love

should take first place in the lives of His people.

OVERVIEW: REVERENCE FOR GOD

Lev. 10:1-11

Lev. 20:1-5; 26:2

Lev. 24:10-16, 23

Holy office

Spiritual worship

Sabbath

Sanctuary

Reverent speech

WITH ALL MY HEART, MY SOUL, MY MIND.

When Jesus stated

the two principles on which "the law and the prophets" are based (Matt.

22:40) He selected a statement from Deuteronomy (6:5) as the first prin-

ciple and a statement from Leviticus (19:18) as the second. The statement

in the book of Deuteronomy reads: "Thou shalt love the Lord thy God

with all thine heart, and with all thy soul, and with all thy might." Al-

though this particular statement does not appear in Leviticus, the same

truth is taught there, as well.

Reverence for God and for things that pertain to Him

was strikingly

illustrated by two experiences that occurred during the Exodus. One of

these experiences involved two priests in high office, Nadab and Abihu,

the sons of Aaron. These men climbed Sinai with Moses, Aaron, and the

seventy elders after God had spoken the Ten Commandments. They saw

the glory of God and actually ate a covenant meal in His presence on the

mountain. (See Ex. 24:1, 8-11.) Later these two men died for their irrever-

ent actions in the sanctuary. God shows no partiality in His dealings with

people.

The second experience involved an Israelite who was the son of a

mixed marriage. We do not know his name. We are told that his father was

SUN

an Egyptian and his mother an Israelite. In a brawl he openly cursed and

blasphemed the name of the Lord. The divine command was that he should

be stoned to death.

While God

is love, He also is holy.

Created beings should manifest

awe and respect in His presence. As God is holy, so also is everything that

is connected to His service: His Sabbath, His house of worship, and the

worship services of the church. Our lesson this week encourages us to

show a deeper reverence and respect for God and for things that are sacred

to Him.

I. HOLY OFFICE (LEV. 10:1-11).

The book of Leviticus records just two historical experiences, one in

each half of the book. The first records the tragedy that befell the newly

consecrated priestly family on their first day in holy office.

1. What did Nadab and Abihu, the eldest sons of Aaron, do that

brought an immediate response from God? Why was this judgment

so sudden and apparently so harsh? Lev. 10:1, 2.

Nadab and Abihu together with Aaron and their two brothers held

the highest spiritual office in the nation.

They functioned as mediators

between a holy God and His people. They were to represent to the nation

the kind of people God wanted them to be. Like Cain they chose to act

contrary to God's instructions. They offered incense over coals from a

common fire rather than from the consecrated fire on the altar of burnt of-

fering. (See Lev. 16:12.) They also may have attempted to enter the Most

Holy Place. (See Lev. 16:1, 2.)

2. As

God's spokesman, what explanation did Moses give for the direct

divine judgment upon these priests? What significance does this

have today for those who minister in holy office? Lev. 10:3.

God's chosen should know better.

"Moses' words may be loosely

paraphrased, 'the closer a man is to God, the more attention he must pay to

holiness and the glory of God.' The unspoken implication is that the sons

of the high priest ought to have known better than to act so presumptuous-

ly. . .. The greatest of all Israel's leaders, Moses, was denied the fulfilment

of his lifelong ambition for slightly deviating from God's commands

(Num. 20), 'because you did not believe in me, to sanctify me in the eyes

of the Israelites' (Num. 20:12)."—G. J. Wenham,

The Book of Leviticus

(Grand Rapids, Mich.: William

Eerdmans Publishing Company, 1979),

p. 156.

"There

are men working in the capacity of teachers of the truth

who need to learn their first lessons in the school of Christ.

The con-

GeGGIGGiCIY



IMMMI

veiling power of God must come upon the hearts of the ministers, or they

should seek some other calling. If Christ's ambassadors realize the solem-

nity of presenting the truth to the people, they will be sober, thoughtful

men, workers together with God. If they have a true sense of the commis-

sion which Christ gave to His disciples, they will with reverence open the

word of God and listen for instruction from the Lord, asking for wisdom

from heaven that, as they stand between the living and the dead, they may

realize that they must render an account to God for the work coming forth

from their

hands."—Testimonies to Ministers,

p. 142.

What evidently was the physical condition of the two priests when

they carelessly began to minister at the hour of worship? Lev. 10:8-

11.

Rabbinic tradition indicates that Nadab and Abihu committed their

sacrilege under the influence of alcohol.

"Nadab and Abihu would never have committed that fatal sin

had

they not first become partially intoxicated by the free use of wine. They

understood that the most careful and solemn preparation was necessary

before presenting themselves in the sanctuary, where the divine Presence

was manifested; but by intemperance they were disqualified for their holy

office. Their minds became confused and their moral perceptions dulled so

that they could not discern the difference between the sacred and the

com-

mon."—Patriarchs and Prophets,

pp. 361, 362.

Why were Aaron and his two remaining sons not permitted to show

any signs of grief over the deaths of these members of their family?

Lev. 10:6, 7.

When persons must be disciplined or reprimanded for wrongdoing,

how do we injure them if we sympathize with their complaints?

"The Lord would teach His people to acknowledge the justice of

His corrections, that others may fear. . . .

The divine rebuke is upon that

false sympathy for the sinner which endeavors to excuse his sin. It is the

effect of sin to deaden the moral perceptions, so that the wrongdoer does

not realize the enormity of transgression, and without the convicting power

of the Holy Spirit he remains in partial blindness to his sin. It is the duty of

Christ's servants to show these erring ones their peril. Those who destroy

the effect of the warning by blinding the eyes of sinners to the real charac-

ter and results of sin often flatter themselves that they thus give evidence

of their charity; but they are working directly to oppose and hinder the

work of God's Holy Spirit; they are lulling the sinner to rest on the brink of

destruction; they are making themselves partakers in his guilt and incurring

a fearful responsibility for his impenitence. Many, many, have gone down

to ruin as the result of this false and deceptive

sympathy."—Patriarchs

and Prophets,

p. 361.

Stop and think:

God punished Israel with death for taking lightly His

laws and commands. What punishment can we expect if we fail to honor

His laws today?

II. SPIRITUAL WORSHIP (Lev. 20:1-5; 26:2).

What temptation constantly confronted Israel throughout most of

its history in Canaan? Does the temptation still bother Christians

in the church today? Lev. 18:21; 20:1-5; compare 1 John 5:21.

The practice of idolatry, even in its most brutal and degrading forms,

was a constant enticement to Israel throughout the centuries from Sinai to

the close of the Babylonian exile. The idolatry of the heart (see Eze. 14:3)

has presented a temptation to every believer from Adam's time until now.

The first commandment constantly calls for commitment and reaffirmation

on the part of every believer: "Thou shalt have no other gods before me"

(Ex. 20:3).

First place in our affections.

"Jehovah, the eternal, self-existent, un-

created One, Himself the Source and Sustainer of all, is alone entitled to

supreme reverence and worship. Man is forbidden to give to any other ob-

ject the first place in his affections or his service. Whatever we cherish that

tends to lessen our love for God or to interfere with the service due Him,

of that do we make a god. . . .

" 'I the Lord thy God am a jealous God.' The close and sacred relation

of God to His people is represented under the figure of marriage. Idolatry

being spiritual adultery, the displeasure of God against it is fitly called

jealousy."—Patriarchs and Prophets,

pp. 305, 306.

In addition to a repeated prohibition against idolatry, what two

positive commands did God make that continue to have sig-

nificance for Christians? Lev. 26:1, 2; compare 19:30.

The Sabbath constantly points the believer to God as his Creator.

The sanctuary, like the preaching of the Gospel in the church today, con-

stantly points the believer to God as his Redeemer. Decay in Sabbath ob-

servance and church attendance lead to forgetfulness of God.

TRUE

8. What three important truths about the Sabbath does the Lord em-

phasize in Exodus 31:13-17 that are still true for spiritual Israel

(the church)?

•

Verses 13-14

•

Verses 15-16

•

Verse 17

The Sabbath commandment a seal.

The fourth commandment, the

Sabbath command, closes the first table of the Ten Commandments. The

first four commandments focus on our duty to the Creator. The fourth

commandment functions like a seal to the ten precepts, inasmuch as it pre-

sents the Creator of the heavens and the earth as the authority behind the

Decalogue.

Exodus 31 highlights three aspects of the Sabbath. The Sabbath is a sign

of: (1) God's power to sanctify or redeem from sin; (2) God's power to

create; and (3) the covenant relationship between God and His people. To

sanctify sinners—to separate them from sin—requires divine power to re-

create a new life. (See Psalm 51:10; 2 Cor. 5:17.) The observance of the

Sabbath by the believer points him to his Redeemer, and to the origins of

the human family by the hand of God. Finally, the Sabbath recalls the

covenant relationship: "I will . . . be your God, and ye shall be my

people" (Lev. 26:12). The believer's covenant relationship with God is

like the marital bond. It involves the warm and special love of a close heart

union. (See Jer. 31:32, last part.)

"The Sabbath is a sign of creative and redeeming power;

it points to

God as the source of life and knowledge; it recalls man's primeval glory,

and thus witnesses to God's purpose to re-create us in His own image."

"The Sabbath and the family were alike instituted in Eden, and in

God's purpose they are indissolubly linked together.. . . God's love has set

a limit to the demands of toil. Over the Sabbath He places His merciful

hand. In His own day He preserves for the family opportunity for com-

munion with Him, with nature, and with one

another."—Education,

pp.

250, 251.

WED

9. How was the sanctuary to be treated by Israel? Lev. 26:2.

10. Although a church building functions for Christians in a dif-

ferent manner from that of the Israelite sanctuary, why should

Christians guard their conduct in church as Israel did in the

sanctuary? What counsel does Solomon give regarding a

believer's conduct before God? Eccl. 5:1, 2.

"To the humble, believing soul, the house of God on earth is the

gate of heaven.

The song of praise, the prayer, the words spoken by

Christ's representatives, are God's appointed agencies to prepare a people

for the church above, for that loftier worship into which there can enter

nothing that defileth...

"Happy are those who have a sanctuary, be it high or low, in the city or

among the rugged mountain caves, in the lowly cabin or in the wilderness.

If it is the best they can secure for the Master, He will hallow the place

with His presence, and it will be holy unto the Lord of hosts."

"It is too true that reverence for the house of God has become almost

extinct. Sacred things and places are not discerned; the holy and exalted

are not appreciated. . . . Would it not be well for us often to read the direc-

tions given by God Himself to the Hebrews, that we who have the light of

the glorious truth shining upon us may imitate their reverence for the house

of God? . . . We have reason even to be more thoughtful and reverential in

our worship than had the

Jews."—Testimonies for the Church,

vol. 5, pp.

491, 492, 495, 496.

Examine:

Is my life such that God can accept my worship, wherever I

am? Can He accept my praise and prayers?

M. REVERENT SPEECH (Lev. 24:10-16,

23).

The second experience recorded in the book of Leviticus describes a

brawl that took place between two men in the camp. One was a full-

blooded Israelite. The other man was part of the "mixed multitude" (Ex.

12:38) who had cast in their lot with Israel when the nation made its ex-

odus from slavery. The man's father was an Egyptian. His mother was an

Israelite of the tribe of Dan.

11.

In the heat of the quarrel what did the man do? What was so

serious about this sin that led the judges to seek direct counsel

from God? Lev. 24:10-12.

12.

What direction did God give? Explain why the judgment was so

severe. Why were the witnesses to lay their hands on the head of

the condemned man? Lev. 24:14-16, 23; 5:1.

Directions had been given previously on how to deal with a person who

rebelled against his parents and cursed them. (See Ex. 21:17.) But no

guidance had been given for a situation in which a person would rebel

against God by blaspheming and cursing. Blasphemy is the act of insulting

or showing contempt for God. The angry, irreverent speech that boiled up

disclosed the man's real attitude. The punishment seems severe to us who

live in modern permissive societies. Yet the punishment of this man saved

others from falling into a state of rebellion and defiance.

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Love and justice require retribution.

"There are those who will ques-

tion God's love and His justice in visiting so severe punishment for words

spoken in the heat of passion. But both love and justice require it to be

shown that utterances prompted by malice against God are a great sin. The

retribution visited upon the first offender would be a warning to others,

that God's name is to be held in reverence. But had this man's sin been

permitted to pass unpunished, others would have been demoralized; and as

the result many lives must eventually have been sacrificed."—Patriarchs

and Prophets,

p. 408.

Blasphemy is a violation of the third commandment.

"Thou shalt

not take the name of the Lord thy God in vain; for the Lord will not hold

him guiltless that taketh his name in vain" (Ex. 20:7). In the Bible the term

name

really denotes personhood and character.

16J

13. What character attributes are implied by God's name? Ex. 34:4-7.

14.

How do God's followers honor His "name"? How would they

defame it? How is the name of God "hallowed" in answer to

Jesus' prayer? Matt. 6:9; compare 1 Tim. 6:1.

Taking the name of the Lord in vain relates not only to speech but to the

whole of living. Christians are baptized "in the name" of the Father, and

of the Son, and of the Holy Ghost. (See Matt. 28:19.) Consequently we

honor or mar God's holy name by the kind of lives we live, just as parents

are "known" by the actions of their children. It is a privilege to be called

by God's name, to be a child in His family. It is also a serious responsi-

bility that we cannot take lightly.

"This name is hallowed by the angels of heaven, by the inhabitants

of unfallen worlds.

When you pray, 'Hallowed be thy name,' you ask that

it may be hallowed in this world, hallowed in you. God has acknowledged

you before men and angels as His child; pray that you may do no dishonor

to the 'worthy name by which ye are called.' James 2:7. God sends you

into the world as His representative. In every act of life you are to make

manifest the name of God. This petition calls upon you to possess His

character. You cannot hallow His name, you cannot represent Him to the

world, unless in life and character you represent the very life and character

of God. This you can do only through the acceptance of the grace and

righteousness of

Christ."—Thoughts From the Mount of Blessing,

p. 107.

15.

Where does the spirit of irreverence or blasphemy originate?

Matt. 15:19.

16. Can a blasphemous person experience conversion and come to live

a reverent life? 1 Tim. 1:12-15.

"Humility and reverence should characterize the deportment of all who

come into the presence of God. In the name of Jesus we may come before

Him with confidence, but we must not approach Him with the boldness of

presumption, as though He were on a level with ourselves. There are those

who address the great and all-powerful and holy God, who dwelleth in

light unapproachable, as they would address an equal, or even an inferior.

There are those who conduct themselves in His house as they would not

presume to do in the audience chamber of an earthly ruler. These should

remember that they are in His sight whom seraphim adore, before whom

angels veil their faces. God is greatly to be reverenced; all who truly real-

ize His presence will bow in humility before

Him.'' My Life Today,

p. 281.

APPLY TO MY LIFE:

•

What can I do to make the observance of the Sabbath in my home a

greater spiritual benefit to me and the members of my family?

Does my present conduct in the home and in the work place reflect

reverence for God?

How can I encourage others to love and reverence God?

FURTHER STUDY AND MEDITATION:

Read "Behavior in the

House of God,"

Testimonies for the Church,

vol. 5, pp. 491-500.

SUMMARY:

The first table of the Ten Commandments defines our duty

to God. The experiences and counsels recorded in the book of Leviticus

clarify this aspect of the Decalogue by teaching us about the holiness and

awesomeness of the God we serve. Cheerful observance of the Sabbath

and faithful attendance at the services of the church will keep God at the

center of our experience. His divine presence in our lives will enable us to

serve Him reverently.

Lessons for Second Quarter, 1989

Sabbath School members who have not received a copy of the Adult

Lessons for the second quarter of 1989 will be helped by the following

outline in studying the first two lessons. The title of the series is "Christ

for Time and Eternity." This quarter's lessons cover the first half of the

book of Revelation.

First Lesson:

"BLESSED IS BE WHO READS"

MEMORY TEXT: Revelation 1:3.

THIS WEEK'S STUDY: Revelation 1:1-8.

WHY THIS LESSON IS IMPORTANT TO YOU: The message of the

book of Revelation was given by God to enable you to prepare for the

second coming of Jesus.

OUTLINE:



The Divine Revelation (Revelation 1:1, 2).



II.



The Divine Blessing (Revelation 1:3).

The Divine Source of the Message (Revelation 1:4, 5a).



The Divine Cleansing (Revelation 1:5b, 6).



The Divine Promise (1:7, 8).

Second Lesson:

"CHRIST HOLDS THE KEYS"

MEMORY TEXT: Revelation 1:18.

THIS WEEK'S STUDY: Revelation 1:9-20.

CHRIST ASSURES YOUR FUTURE: Since Jesus lives and holds the

keys of hell and of death, by trusting ourselves to His care you and I can

face the past without regret and the future without fear.

OUTLINE:

The Tribulation and the Kingdom (Revelation 1:9).

II.

The Voice and the Message (Revelation 1:10, 11).



BI.



The Vision of the Heavenly High Priest (Revelation

1:12-16).



The Power of the Risen Christ (Revelation 1:17, 18).



Christ Sustains His Church (Revelation 1:19, 20).

Lessons in Braille:

The regular Adult Sabbath School Lessons are available free each

month in Braille and 16 2/3 rpm records to blind and physically hand-

icapped persons who cannot read normal ink print. This includes in-

dividuals who because of arthritis, multiple sclerosis, paralysis, acci-

dent, old age, and so forth, cannot hold or focus on normal ink-print

publications. Contact the Christian Record Braille Foundation, Box

6097, Lincoln, NE 68506.

ARE YOU GETTING READY

FOR MARRIAGE OR JUST FOR

THE WEDDING CEREMONY?

The dress. The flowers. The muss.

You want everything to be just right

for that special moment when the two

of you say, "I do!" But a marriage is

more than a wedding. Now is the time

to talk about what you want your

relationship to be like. What you

expect of the one you will marry. The

strengths you both possess that will

help make your marriage a lasting

one. Could there be some weaknesses?

Conflicts? How do you plan to deal

with these? What are you afraid of in

marriage? How will decisions be made?

What about a house? Kids? Your career?

Your church cares about your

marriage. That's why Home and

Family Service has produced a special

guide called "Togetherness, Oneness,

Joy." It's designed to be used by you

both with your pastor to explore your

attitudes on a number of topics that

are important to the development of a

healthy marriage. Ask your pastor

about this premarital program, contact

your Adventist Book Center, or use the

coupon below for more information.

To help your marriage grow, we

have prepared another special volume

entitled "Caring for Marriage." In it

are found program materials and

leadership resources for

marriage-strengthening weekends and

marital care group meetings.

Mail to: Home and Family Service

_ General Conference of Seventh-day Adventists

6840 Eastern Avenue NW., Washington, DC. 20012

Please send:

❑

More information about 'Togetherness, Oneness,

Joy"

❑

More information about "Caring for Marriage"

❑

Your free brochure of available

family-strengthening materials

Name



Address



Zip



ONLY A FEW WEEKS OF

PREPARATION WILL MAKE

THE DIFFERENCE

The Bible Study

Seminar You Can

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After years of study and experimenta-

tion, Fernon Retzer and Leo Van

Dolson have produced a Bible Study

Seminar you can use in your own home.

Proving itself successful all across

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The key ingredients are two inexpen-

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When used together,

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This valuable Bible-study method is

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Now that we are studying the various

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;INSTRUCTOR'S

MANpAk,

Limits Chat

'Knowledge

of God

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Reeding

BIBLE

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The 'Tree

Of Life

Zambia

Lusaka

•

Eastern

Africa

Division

(Iran)

(Sudan)

PROJECTS:

Addis Ababa

Better Living Center

e Printing equipment,

Zambia

49 Five chapels, South

Botswana Field

Lake

Victor

Indian Ocean

Sabbath

Church



School

Population Churches Members Members



Unions

East African



30,637,000

Ethiopian



35,305,000

South-East Africa 7,058,800

Tanzania



20,392,642

Zambesi



8,345,650

Zambia



6,216,165

North Botswana



501,724

South Botswana



439,303

Division Totals



108,896,284

Statistics as of December 31,1986

1,140

249,177

249,292

126

38,835

60,148

436

68,592

132,568

345

72,449

98,788

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310

85,857

114,930

462

72,118

159,359

3,983

4,631

3,100

3,651

2,843

594,111

823,367